 Further, pleasure differs from belief and similar nonaffective propositional attitudes in seeming to be more locally biological and less broadly functional. It often seems to spill over promiscuously from one object to another as belief logically cannot; it is generally suppressed by depressed mood, as belief in general is not; a diminished capacity for pleasure may be restored by antidepressant drugs and other therapies, while there are neither specific deficits affecting all and only beliefs (but not other attitudes taking a similar range of contents) nor specific remedies for them. Belief and the like are thus plausibly thought of, at least in large part, as broadly functional states neither simply localized in any single discrete neural system nor susceptible to being capable of being similarly caused directly by similar chemical interventions in all physiologically similar individuals. If psychological realism and parsimony are to constrain our theory, the evidence would seem to favor an account more like Ockham’s on which objects presented by thought may be loved consequently, with pleasure often resulting. We may thus more plausibly theorize that sophisticated intentionality belongs primarily to the cognitively representational powers of mind, also to the loving that uses these in referring to and acting toward its objects, but is ascribed to pleasure only derivatively through functionally appropriate causal connections by way of these and the like. Then we can distinguish Hobbes’ two pleasures in thinking of different impossibilities and also Anscombe’s in riding and reflecting on it derivatively, by way of the differences in the relevant activities, whatever view we take about thinking and its contents.