 A second approach to intentionality may start from the idea that the potential reference to the non-existent just discussed is closely associated with the potential for falsehood, error, inaccuracy, illusion, hallucination, and dissatisfaction. What makes it possible to believe (or even just suppose) something about Shangri La is that one can falsely believe (or suppose) that something exists. What makes it possible to seem to see or hear what is not there is that one’s experience may in various ways be inaccurate, or nonveridical. What makes it possible for one’s desires and intentions to be directed toward what does not and never will exist is that one’s desires and intentions can be unfulfilled. And each of these negative assessments contrasts with a positive one: truth, accuracy, veridicality, and fulfillment. This suggests another general strategy for gaining a theoretical hold on intentionality, employing a notion of satisfaction, stretched to encompass susceptibility to each of these forms of assessment. On John Searle’s (1983) conception, intentional states are states having “conditions of satisfaction”. For a belief, they are the conditions under which it is true; for sense-experience, they the conditions under which it is veridical; for an intention the conditions under which it is fulfilled or carried out.