 This sort of scepticism about the contribution of the emotions to the intentionality or God-directedness of religious experience reflects a certain model of their structure, according to which they are comprised of a thought component and a feeling component, where the first gives rise to the second (as the thought of God’s presence is said, in this case, to cause a certain feeling). For example, embarrassment on this account will involve the thought (which may be simply entertained rather than asserted) that I have done something that will lower the regard in which I am held by others — where this thought gives rise to a feeling of a broadly negative nature, involving some sort of pain, discomfort or distress (and depending on the model, the particular character of this feeling may be taken to be relative to embarrassment or kindred emotions, or understood in more generic terms) (see Budd 1985, Chapter 1).