  Whether or not experiences can be eliminated in this manner is controversial, but in any event the direct awareness of change and persistence is alive and well in Tye’s scheme, it has simply been re-located and re-described. Tye himself sees the need to distinguish between direct and indirect phenomenal unity. Direct unity obtains when the qualities represented in one specious present are experienced as succeeding on from qualities in the immediately preceding specious present; indirect unity is the ancestral of direct unity, and obtains when qualities experienced in non-adjacent specious presents are connected by chains of direct phenomenal unity (2003: 100). This general picture is close to the orthodox one, at least to the extent that some experienced qualities in a stream of consciousness are experienced as successive, while others – farther apart in time – are not. Of course, those who adhere to the orthodox representational theory, according to which the immediate objects and properties of experience are phenomenal – and Russell, Broad and Foster all fall into this category – will see no need to adopt Tye’s way of re-conceiving diachronic phenomenal  unity.[22]