 Since it is indeed a single, combined theory that is the aim here, so the adequacy of any such theory must be measured in terms of the extent to which the theory does indeed provide a unified view of the totality of behavioural evidence available to us (taken in conjunction with our own beliefs about the world) rather than by reference to any single item of behaviour. This can be viewed as a more general version of the same requirement, made in relation to a formal theory of meaning, that a theory of meaning for a language address the totality of utterances for that language, although, in the context of radical interpretation, this requirement must be understood as also closely tied to the need to attend to normative considerations of overall rationality. A direct consequence of this holistic approach is that there will always be more than one theory of interpretation that will be adequate to any particular body of evidence since theories may differ in particular attributions of belief or assignments of meaning while nevertheless providing an equally satisfactory account of the speaker’s overall behaviour. It is this failure of uniqueness that Davidson terms the ‘indeterminacy’ of interpretation and which provides a counterpart to the ‘indeterminacy of translation’ that also appears, though it has a more limited application, in Quine. On the Davidsonian account, while such indeterminacy often goes unnoticed and is indeed rather less for Davidson than for Quine (partly as a consequence of Davidson’s employment of Tarski and so of the need to read the structure of first-order logic into the language interpreted), it nevertheless remains an ineliminable feature of all interpretation. Moreover, indeterminacy is not to be viewed merely as reflecting some epistemological limitation on interpretation, but rather reflects the holistic character of meaning and of belief. Such concepts refer us to overall patterns in the behaviour of speakers rather than to discrete, entities to which interpretation must somehow gain access. Indeed, holism of this sort applies, not only to meanings and beliefs, but also to the so-called ‘propositional attitudes’ in general. The latter are most simply characterised as attitudes specifiable by reference to a proposition (believing that there is eggplant for dinner is a matter of holding true the proposition that there is eggplant for dinner; desiring that there be eggplant for dinner is a matter of wanting it to be true that there be eggplant for dinner) and so the contents of attitudes of this sort are always propositional. Davidsonian holism is thus a holism that applies to meanings, to attitudes, and also, thereby, to the content of attitudes. Indeed, we can speak of the Davidsonian account of interpretation as providing a quite general account of how mental content is determined (such content being understood as the content of propositional mental states such as belief): through the causal relation between speakers and objects in the world and through the rational integration of speakers’ behaviour. Thus, as Davidson’s approach to the theory of meaning turns out to imply a more general theory of interpretation, so his holistic view of meaning implies a holistic view of the mental, and of mental content, in general. 