 Feldman (2005, p. 534) argues that this does not suffice to defeat Vasubandhu’s idealism. The illusory experience of x, no doubt requires a memory impression which can be produced by a previous cognition, but there is no further requirement that the previous experience be veridical, because such impressions can be produced by illusory experiences. Feldman uses the case of someone who has only experienced snakes in dreams. He can mistake a rope for a snake, because the previous dream experience provides the necessary memory impression. Feldman’s argument ignores the gravity of the concern raised by Vātsyāyana and Śankara, however. They reject Vasubandhu’s argument on the grounds that we cannot imagine (dream, hallucinate, etc) an absolutely unreal thing, like a barren woman’s son. The Nyāya theory of imagination, working in the background here, says that to imagine something is to superimpose or attribute properties belonging to one kind of thing to a thing of different kind, provided that there is some resemblance between the two kinds of objects (Uddyotakara’s Nyāya-Sūtra-Bhāṣya, 3.1.1). For example, to imagine a centaur is to attribute a property belonging to the human-kind to a thing of the horse-kind. There is some general resemblance between the two kinds: both are animals and have legs. However, an ‘absolutely unreal’ thing can have no properties, and hence a fortiori no properties in common with an existing thing. They, therefore, cannot be an object of imagination.