 Ryle concedes that what he says about dispositional sentences is likely to be contested by the “addicts of the superstition that all true indicative sentences either describe existents or report occurrences” (1949a, 119). How could the statement ‘This wire conducts electricity’ or ‘Jones believes the earth is round’ be true unless there were something now going on, albeit unfortunately behind the scenes? (Note that this applies to those today who take it for granted that dispositional concepts report existences (’dispositions’) which in turn, it is argued, require ’causal bases’ to facilitate prediction, explanation, and modification.) But consider Ryle’s argument against this. Even those who are attracted by this picture will have to admit that we often do know that a wire conducts electricity, that an individual knows French, that a person is proud, that a sugar cube is soluble, without having discovered anything in the appropriate sense “hidden” (read: accessible via introspection or laboratory experiment). In any case what would be the point or the theoretical utility of discovering what is hidden? Ryle suggests the utility would consist only in its entitling us to do just that predicting, explaining, and modifying which we already do and often know that we are entitled to do. Even if these postulated processes were conceded, they themselves are hypotheses or inferences to (“the best explanation”): processes the existence of which are inferred from the fact that we can predict, explain, and modify the observable actions and reactions of individuals. So if a theorist demands actual “rails” to ground ordinary inferences, this theorist will have to provide some further “rails” to justify his own peculiar inference from the legitimacy of ordinary inferences to the purported “rails” that he supposes to ground them. “The postulation of such an endless hierarchy of ‘rails’ could hardly be attractive even to those who are attracted by its first step” (1949a, 120). 