 a claim that makes no (explicit) mention of facts. Moreover, the second clause of (S*), like the second clause of (R*), tells us when it is correct to affirm its first clause. In both cases we have an explanation that draws respectively upon our understanding of the concepts cousin and truth. Drawing upon these materials, we are then able to construct an explanation of the felt asymmetry whereby the truth of what we say about the world depends upon what the world is like, but not the other way around. What is written on the left-hand-side of (S*) is conceptually more sophisticated than what is written upon the right-hand-side because the former requires us to be able to grasp the concepts of statement and truth to understand it whereas the latter does not. Accordingly the latter requires less of both the world and us than the former to be both understood and true. That’s why it makes sense to deploy the right-hand-side (a claim about reality) to explain the left-hand-side (a claim about a truth bearer) but not the other way around (Hornsby 2005: 44; Dodd 2007: 399–400). It may still be that this is just wishful thinking, until it has been established that the “because” of truth making is a connective rather than a relational expression—i.e., not just because it would be technically convenient for us to believe it to be so or because it sounds like a connective to someone with the ears of a naive grammarian. As we saw in section 1.6, some advocates of truth-making as grounding also consider “because” to be a connective, although there is much disagreement about its implications. Some early exponents of the connective view of truth-making have embraced grounding (e.g. Schnieder), while others have not (e.g. Hornsby and Dodd). 