 This raises the question of just how a “possession of content” conception of intentionality may be coordinated with the conditions of satisfaction conception. It is sometimes assumed that if states of mind contrast in respect of their satisfaction (say, one is true and the other false), they differ in content. And if one says what the intentional content of a state of mind is, one says much or perhaps all of what conditions must be met if it is to be satisfied—what its conditions of truth, or veridicality, or fulfillment, are. But one might also hold that content only determines satisfaction conditions relative to context. This seems especially plausible when we consider thoughts expressed with indexicals or demonstratives. (When I think, on multiple occasions, of multiple objects, this is F, what makes what I think true may differ with context, but what I think of each this (and how I think of it) on each such occasion may be just the same.) And we may allow that states differing “aspectually” can in some sense have the same conditions of satisfaction. This, and related issues, have given rise to diverse interpretations of the notion of content, and the term has often been alleged to be ambiguous or in need of subtle theoretical refinement. Consider, inter alia: Edward Zalta’s 1988 distinction between cognitive and objective content; Jerry Fodor’s (1991) defense of a distinction between narrow and wide content; John Perry’s (2001) distinction between reflexive and subject-matter content); David Chalmers’ (1996, 2010) two-dimensional conception of content; and Katalin Farkas’ “uncompromisingly” phenomenal conception of content. See also Walter Hopp (2011, Chapter 1) for a discussion of the confusing diversity of “intentional content” notions in philosophical circulation.