 A related issue is that describing a subject’s beliefs in terms of broad content can make them appear irrational even though they are not: when beliefs are described in terms of broad content, they can be inconsistent with one another even though the inconsistency is in principle not discoverable by the subject. A famous example is due to Saul Kripke (1979). In Kripke’s example, Pierre, a Frenchman, grows up with a belief he expresses by saying “Londres est jolie.” This belief has the (broad) content that London is pretty. Later he moves to England, where he learns English by immersion rather than by translation. He comes to have a second belief, which he expresses in English by saying “London is not pretty.” This belief has the broad content that London is not pretty. Pierre never realizes that the city he thinks of as Londres and the city he thinks of as London are in fact the same city. His two beliefs directly contradict one another, and yet he is not guilty of any sort of failure of rationality; it is impossible for him to ascertain that the two beliefs are contradictory. Kripke himself does not offer a solution to his puzzle and does not discuss narrow content. But a natural response to the example is to suppose that, while the belief Pierre accepts and the one he rejects have the same broad content, they have different narrow contents. If so, then the sort of content most relevant to determining whether someone’s beliefs and inferences are rational is not broad content but narrow content.