 We have just focused on the emergence of a kind of intentionalism about consciousness that is not only reductive, but externalist, strongly restrictivist, and completely non-reflexivist. But we now need to make it clearer how intentionalist views can be advanced that depart significantly from that position along one or more of each of these dimensions. Consider first how an intentionalist might oppose both separatism and externalism. One might begin with a Cartesian thought experiment in which one conceives of one’s consciousness with all its subjective riches intact, though the spatial realm of nature is supposed a fiction. Or less radically, one may start with the science fiction scenario of a “brain in a vat”, whose artificially induced activity generates an extended history of sense experience that is indistinguishable—in its subjective, phenomenal character—from that of a subject with a human body moving about in the environment, as we believe ourselves to do. Again, if you assume an externalist view of intentionality, you may conclude that phenomenal character, being thus detachable from the external world, is also separable from (and insufficient for) intentionality. However, you might instead turn your guns in the opposite direction—against externalism. It may seem to you that the most intuitively plausible reading of the vat scenario would take the brain’s experience to be a global hallucination, something like a vivid, massively coherent dream, and so a systematically incorrect experience of where the subject of experience is and what is happening around it. And so, we should think the intentionality or representational character of such experience would survive its estrangement from the world, along with its phenomenal character. One may then infer that for at least some contents/kinds of intentionality or representation, the kind of causal tie between mind and world that, according to some externalisms, we need for fixing its intentional content, is not strictly necessary after all. This route to a non-externalist intentionalism about consciousness finds varying expression in, for example, Kriegel 2011, Horgan and Tienson 2002, Loar 2003, and Ludwig 1996b.)