 Throughout his dialogues, Plato emphasizes the relational character of various mental states: sight, hearing, touch and perception generally, memory, belief, knowledge, concepts, speech, love (Tht. 152c, 160a–b, 163e, 188d–189b; Rep. V, 476e, 478b; Parm. 132b–c; Soph. 262e, 263c; Symp. 199d). In each case, Socrates (or the other main speaker) asks whether the mental state in question is “of something or of nothing”, and the interlocutors agree that it is always of something – it is impossible for such a state not to be of anything at all. In the Charmides, Socrates gets Critias to agree to something stronger, namely, that many of these states – seeing, hearing, and other forms of perception, desire, intention, love, fear, and belief – must have an object other than themselves; and he suggests that it would be odd if knowledge were not like this as well (167c–168a). But in this regard, mental states do not differ from other relatives, as he himself emphasizes: Socrates sometimes adds nonintentional cases, such as siblings, parents and children, and doubles and halves, in order to illustrate his point. In some of the passages above, Socrates follows up this question with a further one, which has bearing only for the mental states, namely, whether they are always of something “that is” rather than something “that is not”. Although the speakers readily agree that these states must always be of something that is, the problem of intentionality already looms, merely by his raising the possibility that on occasion some states might be of what is not, either of what is not the case or of what does not exist. In the Philebus, this alternative is explicitly taken up: just as one can believe something without that belief being of anything that ever was, is, or will be, so one can feel pleasure about something, or fear, anger, and so on, even if it is not about anything that ever was, is, or will be. In all such cases, the beliefs, pleasures, fears, and so on are said to be “false” (pseudē, Phlb.40c–e).