 Field’s disquotationalism addresses some of the worries that arose for earlier versions of this variety of deflationism, due to their connections with Tarski’s method of defining truth predicates. It also explains how to apply a disquotational truth predicate to ambiguous and indexical utterances, thereby going beyond Quine’s (1970 [1986]) insistence on taking eternal sentences as the subjects of the instances of (ES-sent) (cf. Field 1994a, 278–81). So, Field’s view addresses some of the concerns that David (1994, 130–66) raises for disquotationalism. However, an abiding concern about this variety of deflationism is that it is an account of truth as applied specifically to sentences. This opens the door to a version of the complaint that Strawson (1950) makes against Austin’s account of truth, that it is not one’s act of stating [here: the sentence one utters] but what thereby gets stated that is the target of a truth ascription. William Alston (1996, 14) makes a similar point. While disquotationalists do not worry much about this, this scope restriction might strike others as problematic because it raises questions about how we are to understand truth applied to beliefs or judgments, something that Hill (2002) worries about. Field (1978) treats beliefs as mental states relating thinkers to sentences (of a language of thought). But David (1994, 172–7) raises worries for applying disquotationalism to beliefs, even in the context of an account like Field’s. The view that we believe sentences remains highly controversial, but it is one that, it seems, a Field-style disquotationalist must endorse. Similarly, such disquotationalists must take scientific theories to consist of sets of sentences, in order for truth to be applicable to them. This too runs up against Strawson’s complaint because it suggests that one could not state the same theory in a different language. These sorts of concerns continue to press for disquotationalists.