 Some more recent theories have wanted to challenge this distinction, and to regard emotional feelings as themselves forms of thought, or as having in their own right an intellectual content. This much is often implied in our description of such feelings, as, for example, when we characterise schadenfreude as a matter of taking pleasure in someone’s misfortune. This is to represent the pleasure that arises here as directed at some state of affairs of which it is cognisant, rather than supposing simply that the thought of someone’s misfortune gives rise to a feeling of pleasure.