 A more recent argument for the existence of narrow content is an argument from phenomenal intentionality (Loar 2003; Horgan and Tienson 2002; Horgan, Tienson and Graham 2004; Kriegel 2013). To understand this argument, we first need to understand what its proponents mean by “phenomenal intentionality.” (For a detailed overview of the topic of phenomenal intentionality, including connections with narrow content, see the entry on  phenomenal intentionality.)  Philosophers of mind have traditionally drawn a sharp distinction between two sorts of properties of mental states, phenomenal properties and intentional properties. Phenomenal properties have to do with the felt character of conscious experience, with “what it’s like,” in Thomas Nagel’s famous phrase (Nagel 1974). Intentional properties have to do with the representational character of mental states, i.e. with their content. One view of the relation between phenomenal and intentional properties, called “separatism” by Horgan and Tienson (2002), is that they are independent of one another: any given phenomenal character could be accompanied by any intentional properties (or none), and vice versa. According to Lycan (2008 §9), this view was “the standard attitude among philosophers of mind between the 1950s and the 1980s.” On another view of the relation between the intentional and the phenomenal, known as representationalism, the phenomenal character of experience is completely determined by its intentional nature. The key thesis of phenomenal intentionality is that, while representationalism is correct that there is an intimate connection between phenomenology and intentionality, the determination runs in the opposite direction: there is a kind of intentional content, phenomenal intentionality, which is entirely constitutively determined by the phenomenal character of a mental state. 