 There are earlier views that are, at least, closely aligned with externalism. Sartre (1943 [1957]) argued that consciousness—his term for intentional mental acts in general—is nothing in the sense that it exists only as a pure directedness towards the world, and is essentially dependent for its existence on the objects to which it is directed. As a consequence, Sartre claimed, consciousness has “no content”. What he meant by this that what we, today, would call the contents of intentional acts are always, necessarily, outside those acts—transcendent items in the world rather than immanent things inside consciousness. Content externalism seems to be a trivial implication of this. If it were possible to transplant a consciousness from one world to another—a staple, as we shall see, of later externalist literature, but which may or may not make sense on Sartre’s view—the contents of this consciousness would necessarily change. The reason this may not qualify as externalism in the standard sense, however, is that Sartre also defended a revisionist conception of the body. The body-as-lived, Sartre argued, is not identical with the body-as-object—the way the body is conceived of in the formulation of externalism. Rather, the body-as-lived is revealing activity whose boundaries in no way coincide with those of the body-as-object. Thus, rather than being a straightforward form of externalism, Sartre’s view may better be regarded as an abandoning the categories in terms of which the ideas of externalism—and its oppositional counterpart, internalism—are formulated. The same is true of Heidegger (1927 [1962]), to whom Sartre’s discussion of the body was heavily indebted. Heidegger urges us to think of human reality—dasein, the characteristic type of being possessed by humans—not as a biological organism but, rather, as a network of natural and social practices. Humans minds, to the extent they have any place in this scheme, would certainly not reside in human bodies. However—and this is why it does not qualify as externalism in the usual sense—neither do bodies. (But see Wheeler 2005, for a defense of extended mind grounded in Heidegger’s work.)