 Here again we find commitments to the transparency of the mental and connections between consciousness and reflection. The identification of consciousness with “perceiving that [one] does perceive” raises again the specter of the higher-order  interpretation.[12]  But there are good reasons to think that a higher-order theory won’t work for Locke (see Coventry and Kriegel 2008 and Weinberg 2008). In just about every section of this entry, we have encountered someone as interpreting the relevant philosopher as a higher-order theorist. But repeatedly this suggestion is countered explicitly by the philosopher himself or implicitly by an obvious incoherence with other basic principles. One might hope that the frequent objections in the literature will put an end to such  speculations.[13]  While expressions of accounts of consciousness in the seventeenth century might sound a lot like today’s higher-order theories of consciousness, there are almost always alternative ways of construing the accounts that are more faithful to what’s going on at the time.