 The advent of such theories accounts for much recent attention to the relationship between one’s manner of being conscious of one’s own conscious states and the fact that they are conscious. But there are other reasons for interest. One may well think it is in the nature of conscious states to be available for a distinctively first-person reflective self-consciousness—when they occur in beings capable of reflection—and that this involves a form of thought that cannot arise in the absence of its object. This way of drawing a close connection between consciousness and self-consciousness can be found, for example, in “acquaintance” theories of self-knowledge (Gertler 2012a) and certain interpretations of the notion of “phenomenal concepts” (Chalmers 2010), as well as other accounts of how we know our own minds (Smithies 2012a, 2019; Siewert 2012b, 2014). But these ideas involve no commitment to claiming that what makes a state conscious is its being represented in a special way in the very mind to which it belongs. Their positive philosophical significance lies not in supporting a reductive intentionalism, but in their efforts to elucidate the distinctive way we understand ourselves, grounded in an interpretation of consciousness.