 In fact, several things might be said in favor of a criterial relation between (C) and (D). First, the cases of moral rightness and pain suggest that a natural home for criteria is in phenomena that are undeniable but unobservable. Much, if not all, of what can’t be observed but is obviously real needs a criterion or criteria to gain a foothold in our thinking and discourse. (It could even be argued that everything that figures in our thinking and discourse, whether observable or non-observable, stands in need of a criterion or criteria. Kenny, for one, holds as much.) Linguistic meaning seems to be just that sort of thing. Second, rightness, pain, and meaning, though real, seem to be ontologically slighter than paradigmatically real things, such as physical objects (stars), forces (electro-magnetism), or even everyday properties and property instantiations (weighing five pounds, Philadelphia’s being in Pennsylvania). Their conceptual connections to the well-anchored items of everyday life—rocks, gravity, shapes—are few in number, and re-identification of one and the same pain, for example, more inherently problematic. A pain is not something and not nothing, Wittgenstein wrote, and though the remark is cryptic, much the same seems to be true of meaning. Part of its life needs to be breathed into it by criteria. Third, there’s Beardsley’s own concession that “only intentional text production can generate illocutionary actions”, and therefore meaning, on his theory of meaning. If an author’s intention is necessary for a text to have a meaning at all, that suggests that the intention that x mean m is criterial—not logically necessary but criterial—for x’s meaning m. Bolstering this suggestion is the fact that it’s hard to imagine that x means m, but that no one has ever intended that x mean m in producing a text that contains x.