 We have already seen that some proponents of teleosemantics avoid this problem entirely by adopting a non-historical conception of function  (section 3.5).   For those theorists who do not want to take this route, there are two broad strategies in responding to the Swampman objection. One is to try to loosen the grip of the intuition that Swampman has intentional states and the other is to argue that any intuitions that remain do not show that teleological theories are wrong. In either case, it is important to isolate the relevant intuition because, by all accounts, Swampman would have much that Davidson had at t. All of the chemical activity in Davidson’s brain when he understood words, for example, would occur in Swampman’s brain-analog and certain descriptions of this activity will apply to both equally: e.g., physical, chemical and formal descriptions of it. Further, it is trivial that Swampman has narrow content if “narrow content” is defined as whatever most closely approximates content that nonetheless supervenes on just the narrow physical states of an individual at a time and “from the skin in.” By definition, whatever narrow content Davidson’s mental states had at t, Swampman’s inner states had too, since Swampman is at t physically indistinguishable “from the skin in” from Davidson at t. What teleological theories entail is that Swampman, no matter what narrow content he has, lacks regular normative content. The intuition that conflicts with teleological theories, therefore, is that Swampman’s inner states, which are narrowly identical to Davidson’s, are true, false, accurate or inaccurate in the usual sense.