   Other anti-intentionalists, like John Searle (1990, 1992) and Galen Strawson (1994), go one step further and reject both Brentano’s thesis and the dual view of the mind. They hold consciousness to be the true criterion of the mental. Arguably, as noted above, they might accept the thesis that intentionality coincides with the mental, but they hold the view that intentionality derives from consciousness. On the one hand, Strawson (1994) clearly holds phenomenal consciousness to be the true criterion of the mental. On the other hand, Searle (1992) embraces what he calls “the Connection principle,” according to which unless a mental state is available to consciousness, it does not qualify as genuinely mental. As a result, Searle (1992) seems to endorse the view that availability to consciousness is the criterion of the mental. Now, the view that availability to consciousness is the true criterion of the mental entails that states and processes that are investigated by cognitive science and that are unavailable to consciousness will fail to qualify as genuine mental states. This view has been vigorously disputed by Chomsky (2000). On the natural assumption that beliefs are paradigmatic mental states, the view that phenomenal consciousness is the true criterion of the mental further entails that there is something it is like to have such a propositional attitude as believing that 5 is a prime number—a consequence some find doubtful. If there was nothing it is like to believe that 5 is a prime number, then, according to the view that phenomenal consciousness is the criterion of the mental, many propositional attitudes would fail to qualify as genuine mental states. However, much recent work in the philosophy of mind has been recently devoted to the defense of so-called "cognitive phenomenology," according to which there is something it is like to believe that e.g., 5 is a prime number. See the SEP entry on consciousness and the papers collected in Bayne and Montague (eds.) (2011). 