 Advocates of the state/content distinction, discussed in section  3,  point out that although arguments for the nonconceptual nature of perception are typically aimed at articulating the nature of the contents of perception, that is, whether perception is content-nonconceptual or content-conceptual, the premises of these arguments seem to support at most a “state” conclusion (Byrne 2003, 2005, Speaks 2005, Crowther 2006, Heck 2007). For example, the argument from the fine grained nature of experience generally begins by arguing that one need not have the concepts involved in the correct specification of the content of perception in order to undergo a perception with that content, e.g., one need not have the concept red27 in order to have a perception correctly specifiable in terms of such a concept. But though this is merely reason to hold that perception is state-nonconceptual, the conclusion drawn from such an observation is that the content of perception is nonconceptual. (Heck 2007 also points this fault in the standard forms of the fineness of grain argument and proceeds to develop a form of the argument which he thinks avoids this problem and is genuinely directed at the “content” view.) However, if the distinction between concept-dependent and concept-independent state types ultimately rests on a distinction between the types of content involved in these states, as suggested in section  3,  then the transition from state-nonconceptualism to content-nonconceptualism (and from state-conceptualism to content-conceptualism) is a legitimate one. We would, then, have good reason to consider the arguments above as directly relevant to the nonconceptual content of perception even though they often proceed via claims about the capacities required of a creature for having perceptual states.