 Several authors have challenged the idea that sensory experience necessarily eludes attention—that is, they have denied the central claim of transparency theories about sensory experience. Block (1996), Kind (2003), and Smith (2008) have argued that phosphenes—those little lights you see when you press on your eyes—and visual blurriness are aspects of sensory experiences that can be directly attended. Siewert (2004) has argued that what’s intuitively appealing in the transparency view is primarily the observation that in reflecting on sensory experience one does not withdraw attention from the objects sensed; but, he argues, this is compatible with also devoting a certain sort of attention to the sensory experience itself. In early discussions of attention, perceptual attention was sometimes distinguished from “intellectual attention” (James 1890 [1981]; Baldwin 1901–1905; see also Peacocke 1998; Mole 2011), that is, from the kind of attention we can devote to purely imagined word puzzles or to philosophical issues. If non-sensory forms of attention are possible, then the transparency thesis for sensory experience will require restatement: Is it only sensory attention to sensory experience that is impossible? Or is it any kind of attention whatsoever? Simply to say we don’t attend sensorily to our mental states is to make only a modest claim, akin to the claim that we see objects rather than seeing our visual experiences of objects; but to say that we cannot attend to our mental states even intellectually appears extreme. In light of this, it remains unclear how to cast the transparency intuition to better bring out the core idea that is meant to be conveyed by the slogan that introspecting sensory experience is not a matter of attending to one’s own mind.