 But how about a case in which there is no transcendent object targeted by one’s experience, and it merely seems as if there is one, as presumably can occur in hallucination? Here we should say, on Husserl’s view, not that there is an object of reference existing in one’s mind, but that the object intended simply does not exist. This does not do away with the directedness of such experience, since it is still true to say one’s experience is of something (a snake, a dagger), even though there exists no snake or dagger one then sees—much as it may be true to say one is thinking of a golden mountain, or Zeus, though there exists no such mountain or god to think of. For (according to the Logical Investigations V §§ 16–17, 20) it is sufficient to make such “conscious of” statements true that the experience have some “matter”—where the matter of a mental act corresponds to what, through it, something is interpreted as. This factor—matter as “interpretive sense”—may vary among acts with the same object (in Husserl’s example, one may think of one and the same object (the Kaiser) either as the grandson of Queen Victoria or as the son of Friedrich III). It also may vary independently of what he called “act-quality”—of whether, e.g., one judges, or doubts, or wonders, or hopes, or imagines, or perceives. Husserl held that every intentional act must have both matter and quality. Post-Investigations, he came to re-interpret these notions in terms of what he called (in Ideas [1913] 1983) the “noema” that can be common to distinct particular acts. But this much of the basic picture seems to have survived: intentional directedness is understood not as a directedness to special (“in mind”) objects, but rather as the possession by mental acts of matter/quality (or later, noematic) structure. This can be considered a version of the content conception of intentionality described in Section 2, insofar as Husserl would accept that, in some sense, the matter of an act (later, its “noematic sense”) is the same as its content, that content goes with differences in “aspect”, and that acts can have content even when there exists no object to which they refer.