 We must be cautious about attributing a theory of consciousness (in the modern day sense) to Hobbes here. In particular, we should be cautious of what is meant by sensing that we have sensed, since sensation is itself an appearance, which, presumably, one would be aware of. But these appearances are connected together into a single experience by memory. As Hobbes says in Leviathan, “much memory, or memory of many things, is called experience” (2.4). But phenomenal awareness seems to be a property of sensation itself, for Hobbes. Hobbes resists the implication of a higher-order account of consciousness in his objections to Descartes’s Mediations (cf. CSM II, 122–123 / AT VII 173; for discussion of the relation of Hobbes and Descartes on the topic of consciousness, see Ross 1988).