 On the other hand, if something in the spirit of Feldman’s welcoming attitude were freed from the requirement of always taking a content or object, and might obtain on its own, then it could capture not only all of the above but also cases in which we seem to have pleasure when doing nothing at all and attitudinizing toward nothing at all. Perhaps, then, pleasure is a stance (for lack of a better place-holding term) of affective openness, welcoming, or immediate liking with which we may wholeheartedly engage in the activities and experiences we enjoy, from thinking to swimming to just lying about and ‘doing nothing’, but that may also (unlike ordinary propositional attitudes or de se [reflexively-centered] attitudes) obtain without having any object or content at all. Like many experiential features and mental processes, it might be sometimes integrated and bound with others, but sometimes not, and the same episodic instance might survive as the variable binding and integration develops, decays, and shifts over time (perhaps varying without increasing the pleasure, as the Epicureans said) while the underlying mood or stance of readiness for pleasant engagement remains, rather than being individuated in term of its contents or objects as particular intentional mental acts are. Rather than being an attitude of taking pleasure in some specific or particular content or other, pleasure itself could be a central state independent of such attitudes from which they arise and perhaps include as their common inner ground.