 One of the main advantages of inner-sense theory is that it can explain how it is possible for us to acquire purely recognitional concepts of experience. For if we possess higher-order perceptual contents, then it should be possible for us to learn to recognize the occurrence of our own perceptual states immediately grounded in those higher-order analog contents. (Compare the way in which first-order perceptual contents representing color and sound enable us the acquire first-order recognitional concepts for colors and sounds.) And this should be possible without those recognitional concepts thereby having any conceptual connections with our beliefs about the content of the states recognized, nor with any of our surrounding mental concepts. This is then how inner-sense theory will claim to explain the familiar philosophical thought-experiments concerning one’s own experiences, which are supposed to cause such problems for physicalist/naturalistic accounts of the mind (Kripke 1972; Chalmers 1996). (For discussion of this ‘phenomenal concept strategy’ see Carruthers and Veillet 2007.)