 The Theaetetus does not have much to say about intentionality more broadly, in particular about the intentionality of the perceptions and thoughts that are combined in belief – the dialogue’s attention to these issues is limited, understandably, by the exigencies of the main argument. Perception had earlier been dismissed as not being in a position even to attain truth (186e), much less being capable of falsehood; but little is said about how perceptual content should be understood. The final section of the dialogue briefly raises an important problem about the intentionality of thought, however, which is entirely distinct from the problems involving falsehood or nonexistence. If one has a true belief about something, but not knowledge, and in particular does not grasp how that thing differs from all other things, Socrates worries, then how does the belief manage to be about the very thing it is in fact about? How can thoughts of general characteristics, that are shared equally by other things, “make me think of Theaetetus rather than of Theodorus, or of the most distant Mysian, as the saying goes?” (209b) This is an especially clear statement (in all likelihood the first) of what Chisholm would later call “the problem of objective reference.” And his reading of the Theaetetus may well be what lies behind Wittgenstein’s own statement of the puzzle: “What makes my representation of him a representation of him? Not the similarity of the image.” (Phil. Invest., II.177, §iii)