 Amie Thomasson (2007a; and for a succinct summary, 2009) takes a different tack, arguing that the existence of artifacts and other ordinary objects is established by the connection between our terms on the one hand, and facts about the world on the other. On her view, the meaning of our terms includes a specification of the conditions for their application. If we then determine empirically that the application conditions of a term are met, the thing to which it refers exists. For example, “spoon” refers to a utensil intentionally made by humans for the purposes of stirring, serving and eating food, consisting of a shallow bowl with a long handle. A quick check of any kitchen will assure you that these conditions are in fact satisfied, and that spoons therefore exist. On the other hand, “devil’s tuning fork” refers to an implement consisting of three cylindrical prongs on one end and two rectangular prongs on the other, intentionally made by devils for the purpose of tuning their instruments, one would suppose. Check the music studios and the concert halls as thoroughly as you like, you will not find these conditions satisfied. So devil’s tuning forks do not exist. Thomasson’s approach does not privilege artifacts as paradigmatic existents the way Baker’s and Evnine’s accounts do. But she makes the intention-dependent status of artifacts equally comprehensible, since the intentional states of makers figure prominently in the application conditions of concepts.