 Reaction to the Fregean picture has determined the character of analytic discussions of intentionality or content in another major way. It may be granted that the content of the thought reported is to be identified with the sense of the expression with which we report it. But then, it is argued, the identity of this content will not be determined individualistically, and may in some respects lie beyond the grasp (or not be fully “present to” the mind) of the psychological subject. For what determines the reference of an expression may be a natural causal relation to the world—as Saul Kripke (1972) and Hilary Putnam (1975) have argued is true for proper names, like “Nixon” and “Cicero”, and “natural kind” terms like “gold” and “water”. And (as Tyler Burge (1979) has argued) a speaker who, considered individually, remains qualitatively the same, may nevertheless assert something different simply because of a variation in the linguistic community to which she belongs. (For example, what her utterance of “arthritis” means is determined not by what is “in her head”, but by the medical experts in her community. If their usage were to shift, so would the meaning of her assertions, independently of any internal change in her.) Now if reference and truth conditions of expressions by which one’s thought is reported or expressed are not determined by what is in one’s head, and the content of one’s thought determines their reference and truth conditions, then the content of one’s thought is also not determined individualistically. Rather it is necessarily bound up with one’s causal relations to certain natural substances, and one’s membership in a certain linguistic community. Both linguistic meaning and mental contents are “externally” determined.