 Though traditional and intuitive, this way of dividing up the domain of the mental isn’t without controversy. Generally, Davidson expresses some skepticism about the possibility of formulating a clear and general definition of the class of mental phenomena (Davidson 1970, 211). And he is suspicious about the idea of mental states given to, but uninterpreted by, concepts (Davidson 1974a), which is how philosophers have often thought of conscious phenomena. But for current purposes the class of propositional attitudes will suffice as a criterion for the mental. One key reason for so limiting the reach of Anomalous Monism, as we shall see  (4.2),  is that it is the rational status of the relevant mental events that Davidson usually cites as responsible for mental anomalism. Conscious events have traditionally been thought to occur in non-rational animals, a position with which Davidson shows some sympathy (Davidson 1985a). Such events thus appear to fall outside of the domain of the rational, and thus outside of the purview of Davidson’s argument.