  Talk of the mind as a theatre is, of course, normally associated with the Cartesian picture, and the invocation of any necessary medium, arena or even a field hypostasize some kind of entity which binds the different contents together and without which they would not be a single mind. Modern Humeans – such as Parfit (1971; 1984) or Dainton (2008) – replace the theatre with a co-consciousness relation. So the bundle theorist is perhaps not as restricted as Hume thought. The bundle consists of the objects of awareness and the co-consciousness relation (or relations) that hold between them, and I think that the modern bundle theorist would want to say that it is the nexus of co-consciousness relations that constitutes our sense of the subject and of the act of awareness of the object. This involves abandoning the second of Hume’s principles. that the mind can never perceive any connection between distinct existences, because the co-consciousness relation is something of which we are aware. The Humean point then becomes that we mistake the nexus of relations for a kind of entity, in a way similar to that in which, Hume claims,we mistake the regular succession of similar impressions for an entity called an enduring physical object. Whether this really makes sense in the end is another matter. I think that it is dubious whether it can accommodate the subject as agent, but it does mean that simple introspection probably cannot refute a sophisticated bundle theory in the way that Lowe and Foster want. Hume’s original position seems to make him deny that we have any ‘sense of self’ at all, whilst the version that allows for our awareness of the relatedness accommodates it, but explains how it can be an illusion. The rejection of bundle dualism, therefore, requires more than an appeal to our intuitive awareness of ourselves as subjects.We will see in the next section how arguments that defend the simplicity of the self attempt to undercut the bundle theory.