 Clearly Husserl thought that a hallucination would still be intentional, though there exists no object of the experience (mentally immanent or otherwise) to which it relates the subject. Still, this leaves open whether, for Husserl, in non-hallucinatory cases—when there really is a snake you see—the matter/noematic sense (thus content) of the experience properly contains the experience-transcending object the experience is of, so that the experience is essentially a relation to (e.g.,) this very writhing, flesh-and-blood creature that can strike and bite you. On this interpretation, if instead you have a subjectively indistinguishable snake-hallucination, you may have what is in other respects the same noema, minus the snake constituent. Alternatively, we may interpret Husserl to hold that the experience itself, along with its entire matter or noematic sense, is always essentially detachable from whatever “external object” it is of. (For discussion, see Crowell 2013; Drummond 1990; Erhard 2022; A.D. Smith 2008; D.W. Smith 2007; Zahavi 2003.)