 Another aspect to these issues concerns what conception of thought content one employs, and how this is introduced. Some ways of defining the issues invoke at the very outset a notion of content (or of representation). Pitt sees the basic question as whether the phenomenology of thought “individuates its content”. One may, however, also approach the issue initially by asking about the relation of phenomenal differences to differences in how we understand our words, or how we think of what we are thinking about—where “understanding” and “thinking” are taken to imply the possession of relevant conceptual abilities. Only after this, does one pose questions about content, on consideration of various ways of construing that notion (see Siewert 2011 and Chudnoff 2015). But when questions about the subjective experience of thinking do join with questions about differences in what is thought—differences in content—assessment of the externalist arguments about content (mentioned in Section 3) again become relevant. Somewhat as in the case of sense perception, thorny questions arise about how to interpret envisaged scenarios in which the subjective character of experience apparently remains constant, while certain facts about one’s environment are varied in imagination (facts such as: which of a pair of “twin” objects is found there, what type of hidden microstructure its natural kinds have, what linguistic practices are followed locally). Should we accept that subjective character would be invariant across scenarios described in terms of such variations? If we do, should we take this, together with an inclusive attitude, to indicate that some differences in content are, and some are not, set with phenomenal character? Or should we instead adopt an unqualified externalism that concludes no sort of thought content supervenes on subjective experience? Or, on the contrary, should we regard no fully extra-phenomenal differences as constituting genuine differences in what is thought? To thoroughly address questions about the phenomenal character of thought and understanding, one needs to examine various notions of thought content, and what theoretical role they are supposed to serve.