 A “conditions of satisfaction” approach to intentionality may seem to furnish an alternative to talk of directedness to objects. But it is not clear that it can get us around its problems. For instance, what are we to say where thoughts are expressed using names of nonexistent deities or fictional characters? Will we do away with a troublesome directedness to the nonexistent by saying that the thoughts that Zeus is Poseidon’s brother, and that Hamlet is a prince, are just false? This is problematic. Moreover, how will we state the conditions of satisfaction of such thoughts? Will this not also involve an apparent reference to the nonexistent? (For discussion of these issues, see Thomasson 1999 and Crane 2013.) And questions about the proper understanding of the relationship among perception, illusion and hallucination remain.