 The second response is to defend the dispositional theory against Kripke’s argument. One way to do this is to argue that the argument only works against a very simple dispositionalism, and that a more complicated version of such a theory would avoid these problems. (For a proposal along these lines, see Fodor 1992 and the discussion in Braddon-Mitchell and Jackson 1996). A different proposal is to argue that Kripke’s argument underestimates the complexity in the notion of a disposition. The mere fact that in certain circumstances someone would apply ‘red’ to white things does not mean that they are disposed to apply red to white things — after all, the mere fact that in certain circumstances something would burn does not mean that it is flammable in the ordinary sense. (For a proposal along these lines see Hohwy 1998, and Heil and Martin 1998)