 The natural move to make in response is to try to find another token state – a belief state, for example – whose existence is guaranteed by the truth of a sentence like (1) which can then be thought to enter into the samesaying relation to u′. This is what Lepore and Loewer 1989 suggest. But problems remain. First, even if some beliefs involve an actual episode in the believer’s mind, say the tokening of some brain state that can be said to samesay u, there are other beliefs, implicit beliefs, for which it is implausible to insist that they are had because of the actual existence of a token state that is capable of entering into the samesaying relation to an utterance. You most likely did not believe 5 minutes ago that there was a pink elephant in your room. The view easily accommodates this fact, as it is not the case that you were in some brain state that samesays my utterance of the sentence ‘There is an elephant in your room’. But, precisely for the same reason, the view seems to not accommodate the fact that you also believed that there was not an elephant in your room. (After all, you weren’t merely agnostic on the matter, having an unsettled mind as to whether or not there is an elephant before you.) At least prior to your reading these sentences, it seems implausible that you were in some token belief state that samesays an utterance of ‘There is not a pink elephant in your room’. So, implicit beliefs still seem to be a problem for this account. Second, the view seems saddled with the same problem facing Carnap’s and Davidson’s views. It is well and fine to say that a propositional attitude report involves an utterance of an embedded sentence which samesays something that that the subject of the report bears the appropriate relation to. But the proponent of the paratactic account owes an analysis of the samesaying relation that doesn’t presuppose the notion of the two tokens having a common content, on pains of the view collapsing into a propositionalist view. Even if one remains optimistic that a Tarskian truth theory, properly constrained, will serve the purpose as an analysis of the meaning of utterances and then sentences, it is far from clear that one should be at all hopeful that a similar theory will serve the purpose of analyzing the content of belief, desire, and other attitude states. But then it is hard to see how the view could properly explicate the notion of samesaying without relying on the idea that utterances and belief states express, in some sense, propositions. And simply taking samesaying as a primitive is to merely pretend to have eliminated propositions from one’s theory.