  Perhaps the best way to read this very unclear statement is as meaning that the distinctive addition in the third proposal is the notion of inadvertency. The point of Socrates’ argument is that this addition does not help us to obtain an adequate account of false belief because thought (dianoia) has to be understood as an inner process, with objects that we are always fully and explicitly conscious of. If we are fully and explicitly conscious of all the objects of our thoughts, and if the objects of our thoughts are as simple as empiricism takes them to be, there is simply no room for inadvertency. But without inadvertency, the third proposal simply collapses back into the first proposal, which has already been refuted.