 One might also think that meaning is determined on a non-normative basis, but by a normative principle. Davidson (1970) famously used the claim that meaning and intentional content are determined by the “principle of charity” to argue for a kind of non-reductive naturalism. According to Davidson, speakers essentially are by and large rational and beliefs by their nature “veridical”, i.e., by and large true (Davidson 1986a). According to the principle of charity, the best interpretation of a speaker \(S\) therefore optimises overall coherence, or rationality, and truth across \(S\)’s utterances, propositional attitudes, and intentional actions (e.g., Davidson 1973, 1974, 1991; see also Glüer 2011: ch. 3). Because of its appeal to rationality, the principle of charity has been interpreted as a normative principle, and Davidson as a normativist (see for instance, McDowell 1984; Hornsby 1997: 87; Gampel 1997; Hurley 1998: 5; Glock 2000; Jackman 2004  [Other Internet Resources];  Wedgwood 2007: 161ff; Kriegel 2010; Liebesman 2018). This is controversial, however; it has been argued that its constitutive role in fact prevents the principle of charity from being normative: It determines what meaningful utterances (contentful mental states) are, not how anything should be or what anyone should do (cf. Glüer 2001; Wikforss 2001; Schroeder 2003; Engel 2007: 187ff; for a different argument, see Bilgrami 1992: 102ff.). Quite independently, the claim that rationality is essentially normative is of course itself controversial (cf. Schnädelbach 1990; Kolodny 2005; Broome 2007; Glüer &amp; Wikforss 2013a, 2018).