 In general, it is helpful to distinguish between two key questions that teleological theorists are trying to answer. First, there is the representational status question: in virtue of what do representational states count as representational, i.e. what makes it the case that these states have some content or other, rather than having no content at all? Secondly, there is the content-determination question: in virtue of what do representational states have the content they have, i.e. what makes it the case that these states have this specific content rather than some other content? A full teleological theory needs to address both of these questions, although (as we will see) there has been a tendency in the debate to focus on the second one.