 Usually, the objects of experiences are not constituted by their experiences: they are something mind independent and not immanent to consciousness. What is immanent to the mind (consciousness) are the experiences themselves. When you have a representation of red, for example, you are conscious of the object red. In such a representation of red, the red-content serves as a kind of sign of something, i.e., red, and is itself a mental piece of the whole representation. In order to present the red-content as object of an inner reflective experience, you do not need a further, separate representation with an additional mental content to which the red-content corresponds as object. The red-content has the capacity to present itself to your mind. In general, the reference to one’s own experiences does not require the intervention of an additional content. Meinong thinks that all inner experiences and all parts of them are able to be apprehended through self-presentation. Meinong (1910, §20: 138 [103], §43: 264 [190–1]; 1915, §33; 1917, §1) calls it the self-presentation of inner experiences in opposition to the other-presentation [Fremdpräsentation], where the content functions as sign for something else. Since experiences do not need to be brought within the range of apprehension by presentations (and contents) of their own, Meinong calls the self-presenting parts of an experience (act component and content component) and the whole self-presenting experience quasi-contents. The quasi-content coincides with the object that is to be apprehended or intended. When you desire something, it may also happen that you judge about your desire. The whole desire, then, presents itself to your judgement without any supplementary interfering content. It plays the role of a content, so to speak — hence the name “quasi-content.”