 When one is conscious of a feeling of anger, one is aware of it as one’s own. By becoming conscious of it—therefore not of the sensation of anger but the anger transformed by consciousness—what we feel ‘is correspondingly changed’ (207); the ‘effect of this experience … is make them less violent’ (209). And another word for this is imagination. ‘We become able to perpetuate feeling … at will’ (209). ‘Imagination is thus the new form which feeling takes when transformed by the activity of consciousness’ (215). With this level of consciousness comes the beginning of self-consciousness; ‘it is assertion of ourselves as the owners of our feeling’ (222; feeling that is ‘as modified by consciousness’). But imagination, since it deals not with sensa but with their ideated analogues, is a type of thought, and with the introduction of thought comes the possibility of error. Thus if the basic action of the consciousness is to think ‘This is how I feel’, its denial is ‘This is not how I feel’ (216). The possibility of such disowned feeling is the possibility of false, or corrupt consciousness (217).