 However, Kant’s position concerning perception, understood in terms of conscious sensory representation, is complicated by various remarks he makes concerning non-human animal (hereafter “animal”) consciousness. For example, in various descriptions of the “ladder” of cognition in the logic lectures, Kant allows that animals have representations with consciousness and consciously discriminate between objects on that basis. Moreover, Kant allows for such representational capacities in animals even though, lacking an intellect, animals thereby fail to have any capacity for cognition (at least in its narrow sense), understanding, or comprehension (Jäsche Logik 9:64–5; see also Dohna-Wundlacken Logik (c. 1792) 24:730–1; Wiener Logik (1780) 24:846; Blomberg Logik (c. 1771) 24:132-3, 134–5, 136). Kant also says of animals that they may be conscious of individual representations, while lacking any consciousness of the “unity” of those representations (letter to Herz, 26 May 1789, C 11:52). Such texts suggest that animals are conscious of their representations but lack any self-consciousness with respect to those representations (Paton 1936: 332–5; Naragon 1990; Ameriks 2000: ch. 7; Allais 2009; McLear 2011; Tolley 2016a; Golob forthcoming). Moreover, Kant’s description of consciousness as necessary for making distinctions, and as coming in degrees (B414-15), also suggests that animals must be conscious of their representations to a degree sufficient for explaining how they make the distinctions between objects in their environment that they obviously do. However, interpreting these texts, and the significance of Kant’s remarks on animals, remains contested (Kemp Smith 2003: lii–liv; Grüne 2014b: §2; Fisher 2017; Land 2018; Leland 2018a,b;; Callanan 2020). Thus it remains contested as to whether perception, in Kant’s sense, is possible without intellectual capacities involving conceptual representation.