 Aristotle seems confident that his own theory has the resources to deal with both sets of counterexamples. He believes there are changes in our bodies that represent or model the objects in question (without being instances of the exact same type), and by undergoing these changes we are able to have thoughts with the relevant contents, whether or not the corresponding objects exist in the world at large. He describes such changes as phantasmata, a term often translated as ‘images.’ But while such representations are underlie imagistic experiences, such as visualization and dreams, they also bear content in the absence of such experience. Aristotle deploys phantasmata throughout his psychology, both in cognitive states, like thought and memory, and in desires, passions, and action. The underlying capacity, which he calls phantasia, is formally introduced in On the Soul III 3 in response once again to the problem of intentionality. According to Aristotle, his predecessors are unable to explain how error could ever take place. On their view, all cognition is about what brings it about, such that “like is known by like,” and this, he believes, precludes the possibility of error (427a9–b6). But to the extent Aristotle himself explains perception and thought along similar lines, he will be vulnerable to the same criticism; and consistent with this, he actually regards both states (at least in their most basic forms, which we might call ’sensation’ and ’understanding’) as incapable of falsehood. But unlike his predecessors, Aristotle does not think that all mental states are to be explained on this simple model. As he immediately goes on to argue, phantasia is a distinct kind of mental state that cannot be reduced to sensation, understanding, belief, or even a combination of belief and perception (428a24–b9). It consists in perceptual traces, which are capable of affecting the central organ in the same way that perceptual stimulations do and so capable of producing similar experiences even in the absence of the corresponding external objects. It is this, he claims, that makes falsehood possible and so explains the actions and reactions of animals (428b10–429a8).