Suppose that it is constitutive of the nature of intentionality that one could not exemplify such mental states as loving, hating, desiring, believing, judging, perceiving, hoping, and so on, unless there was something to be loved, hated, desired, believed, judged, perceived, hoped, and so on.
According to the first thesis, it is constitutive of the phenomenon of intentionality, as it is exhibited by mental states such as loving, hating, desiring, believing, judging, perceiving, hoping and many others, that these mental states are directed towards things different from themselves.
Nor is it even clear that we must judge the sufficiency of phenomenal character for intentionality by adopting some general account of content and its individuation (as 'narrow' or 'wide' for instance), and then ask whether one's possession of content so considered is entailed by the phenomenal character of one's experience.
So, one will probably judge that some kind of phenomenal character suffices for, and is inseparable from, many significant forms of intentionality in at least one of these domains (sensory or cognitive): there are many differences in phenomenal character, and many in intentionality, such that you cannot have the former without the latter.
– It should convey intentionality.
It implies real intentionality".
This is the old canard about intentionality.
But he did it with intentionality.
Progress starts with engagement and intentionality.
This is all about intentionality.
Now he says that there was no intentionality.
