 In light of these concerns and others, most recent philosophers sympathetic with the view described in the first paragraph of this section have abandoned traditional dispositionalism. They divide into roughly two classes, which we may call liberal dispositionalists and interpretationists. Liberal dispositionalists avoid the first objection by abandoning the reductionist project associated with traditional dispositionalism. They permit appeal to other mental states in specifying the dispositions relevant to any particular belief—including other beliefs and desires. They also broaden the range of dispositions considered relevant to the possession of a belief so as to include at least some dispositions to undergo private mental episodes that do not manifest in outwardly observable behavior—dispositions, for example, for the subject to feel (and not just exhibit) surprise should she discover the falsity of P, for her privately to draw conclusions from P, to feel confidence in the truth of P, to utter P silently to herself in inner speech, and so forth. This appears also to mitigate the second objection to some extent: The Muscovite possesses his belief about Stalin’s purges at least as much in virtue of the things he says silently to himself and the disapproval he privately feels as in virtue of his disposition to express that opinion were the political climate to change. Advocates of views of this sort include Price (1969), Audi (1972), Baker (1995), Schwitzgebel (2002, 2013), and arguably Ryle (1949) and Ramsey (1926 [1990], 1927–1929 [1991]; see Wright 2017).