 Still, operating at first only with a broad and open notion of this contrast, perspectives reasonably regarded as separatist occupied the mainstream of much twentieth century analytic philosophy. According to an important (once predominant) view, consciousness is exhausted by non-intentional “qualia” or “raw feels”. Plausibly, the acceptance of this view owes much to the profound influence of Gilbert Ryle’s Concept of Mind (1949) in the development of analytic philosophy. As part of his argument against a Cartesian notion of mind as the site of hidden (“occult”) “ghostly” occurrences, Ryle contends that the stream of consciousness has nothing to do with what’s central to mind, since it contains only sensations and imagery that provide “no possibility of deciding whether the creature that had these was an animal or a human being; an idiot, a lunatic, or a sane man”—nothing of which it is appropriate to ask whether it is correct or incorrect, veridical or nonveridical. Also powerfully influential, in the same era and intellectual milieu, was Wittgenstein’s (1953) attack on the idea of understanding as an “inner process”, and his criticism of the notion that there could be a private language. Popularity of Wittgensteinian insistence on the need for public criteria of meaning could—and plausibly did—reinforce a Rylean belittlement of consciousness, on the assumption that consciousness, being something hidden or “inner”, could bring with it distinctions in understanding and intelligence only if meaning were something purely private—as it cannot be. At any rate, partly through the reception of Ryle and Wittgenstein in U.T. Place’s (1956) and J.J.C Smart’s (1959) influential brain-based materialist view about consciousness, the reduction of consciousness to sensation and sensory imagery became firmly implanted in philosophy of mind, since these writings did so much to set the terms of its debates.