the sense of being able to use internal (memory) models of the intended referents, pick out the intended referents of those symbols, and generally identifying and using their features appropriately. Note that in pointing out that the Chinese words would be meaningless to him under those conditions, Searle has appealed to consciousness. Otherwise one could argue that there would be meaning going on in Searle's head under those conditions, but that Searle himself would simply not be conscious of it. That is called the "Systems Reply" to Searle's Chinese Room Argument, and Searle rejects the Systems Reply as being merely a reiteration, in the face of negative evidence, of the very thesis (computationalism) that is on trial in his thought-experiment: "Are words in a running computation like the ungrounded words on a page, meaningless without the mediation of brains, or are they like the grounded words in brains?" In this either/or question, the (still undefined) word "ungrounded" has implicitly relied on the difference between inert words on a page and consciously meaningful words in our heads. And Searle is asserting that under these conditions (the Chinese Turing test), the words in his head would not be consciously meaningful, hence they would still be as ungrounded as the inert words on a page. So if Searle is right, that (1) both the words on a page and those in any running computer program (including a Turing-test-passing computer program) are meaningless in and of themselves, and hence that (2) whatever it is that the brain is doing to generate meaning can't be just implementation-independent computation, then what is the brain doing to generate meaning (Harnad 2001a)? Brentano's notion of intentionality "Intentionality" has been called the "mark of the mental" because of some observations by the philosopher Brentano to the effect that mental states always have an inherent, intended (mental) object or content toward which they are "directed": One sees something, wants something, believes something, desires something, understands something, means something etc., and that object is always something that one has in mind. Having a mental object is part of having anything in mind. Hence it is the mark of the mental. There are no "free-floating" mental states that do not also have a mental object. Even hallucinations and imaginings have an object, and even feeling depressed feels like something. Nor is the object the "external" physical object, when there is one. One