 Whenever an object produces a representation, then, there will be a corresponding lekton that specifies the object’s fully determinate effect on the soul: not only that it is a representation and a representation of a certain sort, but one that represents objects in the world as having various features and standing in various relations, potentially in extraordinarily rich detail. Embedded within this complex lekton will be a clause that exhaustively expresses the content: if all such lekta can be captured with the schema, ‘… forms a representation that –’, whatever fills the second blank will express the total content of the representation. None of this requires concept possession or even conceptual abilities: which lekton belongs to a representation is determined causally by the interaction of a specific object and a specific subject in certain conditions, so long as the subject is capable of forming a representation when affected by appropriate objects in the right way. Perceptual representations even in nonrational animals will ordinarily have tremendously detailed contents, which cannot be exhaustively expressed by a simple proposition, as part of the corresponding lekton. Humans can go further than nonrational animals, though, through their ability to focus selectively on individual parts of such content and respond differentially, assenting to some, rejecting others, and withholding assent on still others. This ability to consider isolated contents is what allows rational animals to entertain abstract representations, whose total content can be expressed by a simple proposition; or indeed to entertain any content formed by logical operations upon these (possibly recursively). It is therefore only by reference to the contents of rational representations that we are able to capture the full domain of lekta, much as the definition in Diogenes Laertius and Sextus Empiricus suggests, so as to include abstract as well as perceptual representations. But this does not exclude nonrational animals from also having lekta corresponding to their representations, thus making intentional explanations of their behavior possible and psychology more generally. (For more on Stoic representations and a fuller defense of the interpretation above, see Caston forthcoming.)