 This point turns on the so-called ‘transparency’ of our perceptual experience (Harman 1990). Concentrate as hard as you like on your ‘outer’ (first-order) experiences—you won’t find any further phenomenological properties arising out of the attention you pay to them, beyond those already belonging to the contents of the experiences themselves. Paying close attention to your experience of the color of the red rose, for example, just produces attention to the redness—a property of the rose. Put like this, however, the objection just seems to beg the question in favor of first-order theories of phenomenal consciousness. It assumes that first-order—‘outer’—perceptions already have a phenomenology independently of their targeting by inner sense. But this is just what an inner-sense theorist will deny. And then in order to explain the absence of any kind of higher-order phenomenology, an inner-sense theorist only needs to maintain that our higher-order perceptions are never themselves targeted by an inner-sense-organ which might produce third-order analog representations of them in turn.