 But this invites new perplexities. Are we to say (with apparent incoherence) that there are objects we think of that don’t exist? And what does it mean to say that, when a state of mind is in fact directed toward something that does exist, that state nevertheless could be directed toward something that does not exist? For instance, should we agree that there is some experiential “common factor” in perception and hallucination? This has been much disputed by “disjunctivist” philosophers of perception, who would insist that perceptual experience, in the non-hallucinatory “good” case, is fundamentally relational. When there is a snake you see, your experience is a relation between you and that snake, and could not occur at all without it—any more than could stepping on it. This is not so if you experience a hallucination of a snake, even when you cannot subjectively discriminate such experience from the “good” kind. If this is right, then it is hard to see how we could get a notion of intentionality to cover both cases, as long as this is understood as some kind of reference to what might not exist. It can well be fundamental to the nature of mind that its states can be of or about things or “point beyond themselves”. But getting a satisfactory grasp of such mental pointing in all its generality presents theoretical challenges.