 Feldman, in an encyclopedia treatment that perhaps presents the attitudinal approach to pleasure more broadly than the works cited above presenting his own propositional version, allows attitudinal pleasure to take among its objects or contents activities and sensations as well as facts (2001, p. 667). Elsewhere he allows nonactual states of affairs among the objects of attitudinal propositional pleasure (2002, p. 608). Presumably he will need distinct impossible propositions, so that Hobbes’ pleasure in contemplating the (supposed) geometrical fact (actually, a mathematical impossibility) that the circle can be squared may be distinguished from his pleasure in his having (equally impossibly) discovered this. (Surely the magnitude of his taking pleasure in these two may change in opposite directions, as his focus shifts, as he first loses all thought of himself in the mathematics, but later swells with self-regarding pride.) Whether there are such distinct impossible states of affairs or propositions (between which Feldman may not distinguish) seems especially controversial. Feldman tells us that pleasure is an attitude like belief, so it may seem we may rest content to have pleasure no worse off than belief and leave it to theorists of belief to solve such shared problems generally. But pleasure must be even more general than belief if, as in Feldman 2001, it takes as its objects not only the contents of belief (often thought of as abstract entities, which as we have seen need to at least represent, if not include, nonactual and even impossible objects) but also sensations and activities that, for us to enjoy them, must be not only actual and concrete but also present and our own. The supposedly single attitude of pleasure thus seems to come apart along this line, in part corresponding to one between sensory and intellectual pleasure that many medievals and Brentano respected, by complicating their theories at this point, as Feldman does not. The move from Locke’s distinctive feeling of pleasure to Feldman’s stipulated distinctive attitude does not obviously help with the unity problem for pleasure that he supposes it to solve; similar doubts arise about pleasure’s unity and, it seems, more besides.