No matter how poor a writer I may be, this question needs to be asked in 3 different Projects, including "Human Ethology and Development (Ethogram Theory) : A Full-Fledged Paradigm for PSYCHOLOGY" :

The nature and bases of abstract thought and processing can't continue to be unknown or confusing; we must relate each inception to key directly observable overt behavior patterns (and corresponding environmental aspects, or rather: often aspects of multiple circumstances). These are the EASIEST and yet , I believe, some of the BIGGEST "PROBLEMS" we yet have to solve (STILL, to-date) : SUCH very CENTRAL SETS OF DISCOVERIES THAT MUST BE MADE and they have not yet been well-attempted; there is NO reason such searching for the key observations, looking to establish key discoveries, cannot be attempted, especially now, with modern technologies (eye tracking , etc.); there are ways to solve this sort of problem which we have had historically and in philosophy and within the limits of our "labs" (at least given conceptualizations thereof) -- all these negative views, placing artificial limits on theorists'/researchers' imaginations. **

These are central problems for Psychology in general and for General Artificial Intelligence.

I have proposed, as something central to discovering such "starts" for each level/stage: doing better for ourselves, with recognizing/developing a better or more open and true conceptual structure, for self-understanding, basically: trying/having a much better imagination about imagination _AND_ seeing our Subjects, themselves similarly, having the Memories (imaginations) with the needed spans and scopes, across and between sets of circumstances -- all in a real empirical concrete phenomenological way (and clearly a possible way). (Again, this is for ourselves, for really recognizing all the capacities of the human and the Subject; this would be coming to see that our imaginations (the Memories) can very well "time travel" back and forth through represented circumstances (in the "mind's eye") TO see aspects that only in those multiple contexts (which may superficially seem to be quite different) are VERY meaningful, where only there (altogether considered-together), ARE MEANINGFULNESS-es resulting in abstract understandings, and abstract terms and processes (