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Imagination is an enigma of consciousness. Even though it is a directly given experience, just like emotion and thought, it is totally dismissed as “not real” and incapable of informing us of anything real or true. Yet, simply dismissing imagination has its price, for we do not have the ability to stop imagining, and thus find our consciousness constantly inhabited with these “non real” contents that cloud and disrupt our comprehension of the world. Philosophy too has had this tendency to dismiss imagination. From Plato’s presentation of imagination in The Republic as the lowest form of cognitive activity that hides reality, to critical Marxist theory emphasizing the role of ideology in the creation and preservation of false consciousness, philosophy has tended to see in imagination a nemesis of clarity. But even when philosophers did find an important role for imagination, it tends to receive its importance via the service it can provide to other acts of consciousness. Whether it is Descartes’mediating function between objects and ideas or the Kantian schemata that recognizes imagination as the power connecting categories and sensuality, imagination is left enslaved to the greater functions it is thought to serve and never fully recognized in its own right. Today, flooded by virtual content, it is clearer that imagination is too central and present to be understood only as an enemy or a slave, and must be described in a way that explicates its own meaning. Transc

Imagination and the Image: A Revised Phenomenology of Imagination and Affectivity