  It is difficult to find in the writings of Plato or Aristotle a clear endorsement of propositions in our sense.  Plato’s most challenging discussions of falsehood, in Theaetetus (187c-200d) and Sophist (260c-264d), focus on the puzzle (well-known to Plato’s contemporaries) of how false belief could have an object at all. Thinking that Theaetetus flies would seem to require thinking the non-existent flying Theaetetus. Were Plato a propositionalist, we might expect to find Socrates or the Eleactic Stranger proposing that false belief certainly has an object, i.e., that there is something believed in a case of false belief — in fact, the same sort of thing as is believed in a case of true belief — and that this object is the primary bearer of truth-value. But it seems no such proposal is seriously considered. In both dialogues, it is suggested that thought is a kind of inward dialogue carried on in the mind itself (Theaetetus 189e-190a and Sophist263e), and that judgment results when the two inward voices affirm the same thing.  Plato is standardly understood as explaining false belief (doxa) in terms of the assertion of a false statement (logos). But it is far from clear that he takes the objects of belief to be statements rather than simply the ordinary concrete objects (e.g., Theaetetus) and forms (e.g., flying) which the statement is about, and still less clear that he takes statements to be sharable between minds. Statements, for Plato, might simply be tokens of inner speech, as Nuchelmans (1973, p. 21) suggests.