 Fodor’s and related proposals are not without their problems (see Loewer, 1996, Rey, 2009 and Causal Theories of Mental Content). Nevertheless, it’s worth noting that, were such theories to succeed in providing the kind of explanatorily adequate, non-circular account of intentionality to which they aspire, they would go some way towards saving at least intentional psychology from Quine’s attack, and provide at least one prima facie plausible, naturalistic strategy for distinguishing facts about meaning from facts about mere belief. The proposals, unlike those in the traditions of Carnap or of neo-Cartesians, have at least the form of a serious reply.