 Another complication concerns just how Husserl would view the general relationship between content in his sense (either act-matter or noematic sense) and such semantic correlates of ordinary language sentences—“propositions”—that some would identify with the contents of states of mind reported in them. Relevant here are Husserl’s discussions in Logical Investigation VI of the relationship between the intentionality of perception and judgment. Husserl maintains that perception allows us to express judgments with demonstratives like “this” (what he called “essentially occasional” terms) via non-conceptual, “non-attributive” senses, and that experiencing features in things perceived (e.g., experiencing the color or form in an object), is distinct from and underlies our capacity to predicate the relevant features to them. (See Mulligan 1995; Hopp 2011; and Kidd 2019 for discussion of relevant issues.) Important here too is Husserl’s discussion in Experience and Judgment [1939] 1973 of what he called “pre-predicative” experience. Husserl holds that the sort of judgments we express in ordinary and scientific language are founded on the intentionality of pre-predicative experience, and that it is crucial to clarify the way in which such experience underlies judgment. While Husserl rejected Brentano’s general conception of judgment as the non-predicative affirmation of objects presented, he endorsed the related idea that there is a form of intentionality, found in perception, distinct from—and making possible—that in which we bring objects under general concepts. Here we encounter in Husserl the second of the initially announced themes—that of basic forms of consciousness or intentionality.