 One venerable concern about metacognitive theories of consciousness focuses on the prospect of an infinite regress. We have seen how Brentano addresses this concern, recently renewed in connection with contemporary theories (see Kriegel 2009 and Siewert 2013b). The worry is roughly this. The theories assume we cannot be in a conscious state without being representationally or intentionally conscious of it. But it seems at least as compelling that an unconscious state cannot make one conscious of something. Putting both assumptions together appear to lead to the idea that every conscious state must be represented by a conscious state that makes it conscious. But does this not generate a vicious infinite regress of representations? Kriegel’s favored response resembles Brentano’s: we cut off the regress by means of the notion of self-representation: conscious states necessarily point at themselves, and the self-pointing is conscious—not by being the object of a further act of pointing—but by being one with what it points at. Other defenders of metacognitive approaches (Carruthers, Lycan, Rosenthal) respond to the regress problem differently: they reject the intuition that you can’t be conscious of things by unconsciously perceiving them or thinking of them. So on Rosenthal’s view, typically we are conscious of our vision (and it is conscious) because, as it occurs, we unconsciously think it does.