 Searle’s views have aroused a number of criticisms. (See the peer commentary in response to Searle 1990.) Among the problem areas are these. First, how are we to spell out the requirement that intrinsically intentional states be potentially conscious, without making it either too easy or to difficult to satisfy? Second, just why is it that the intrinsic intentionality of non-conscious states needs accounting for, while that of conscious states is somehow unproblematic? Third, it appears Searle’s argument does not offer some general reason to rule out all efforts to give “naturalistic” accounts of conditions sufficient to impose—without the help of consciousness—genuine and not merely interpreter relative intentionality.