 While representationalists like Fodor, Dretske, and Mandelbaum contend that having the right internal, representational structure is essential to having beliefs, another group of philosophers treats the internal structure of the mind as of only incidental relevance to the question of whether a being is properly described as believing. One way to highlight the difference between this view and representationalism is this: Imagine that we discover an alien being, of unknown constitution and origin, whose behavior and overall behavioral dispositions are perfectly normal by human standards. “Rudolfo”, say, emerges from a spacecraft and integrates seamlessly into U.S. society, becoming a tax lawyer, football fan, and Democratic Party activist. Even if we know next to nothing about what is going on inside his head, it may seem natural to say that Rudolfo has beliefs much like ours—for example, that the 1040 is normally due April 15, that a field goal is worth 3 points, and that labor unions tend to support Democratic candidates. Perhaps we can coherently imagine that Rudolfo does not manipulate sentences in a language of thought or possess internal representational structures of the right sort. Perhaps it is conceptually, even if not physically, possible that he has no complex, internal, cognitive organ, no real brain. But even if it is granted that a creature must have human-like representations in order to behave thoroughly like a human being, one might still think that it is the pattern of actual and potential behavior that is fundamental in belief—that representations are essential to belief only because, and to the extent to, they ground such a pattern. Dispositionalists and interpretationists are drawn to this way of thinking.