 Rather, in Locke’s case, it seems that the analysis of consciousness allows only the inference that thoughts are self-intimating. “When we see, hear, smell, taste, feel, meditate, or will any thing, we know that we do so” (2.27.9). And yet there has been a long history arguing that Locke equates consciousness and reflection (for this history of this interpretation, see Kulstad 84–85). Of course, even if Locke’s account of consciousness necessarily involves reflection, we have seen that this doesn’t immediately entail a higher-order theory. But, as Mark Kulstad argues, there is good reason to think that Locke distinguishes consciousness from reflection. One can be conscious of something (namely, a sensible quality) without thereby reflecting on it (Kulstad  87–91).[14] 