 This account of the emotions allows that they are directed at the world. So they are not, on this view, to be assimilated to mere stomach churnings or twinges or throbbings: they have some sort of intellectual content, and they involve more, therefore, than simply a registering in feeling of some physiological disturbance. (Compare again the case of embarrassment: this is not just a matter of feeling flushed, and so on.) On this point then, this account locates emotional experience more firmly within our intellectual life than did the late nineteenth century and early twentieth century account, associated with William James and others, which treated the emotions simply as ways of recording changes in physiological condition (James 1884). However, it remains true on this perspective that the directedness of the emotions is a function of their thought content, which is understood in distinction from their feeling content.