 With these distinctions in mind, we can see that to speak of the phenomenological view of these matters risks eliding significant differences. For philosophers in this tradition differed interestingly with respect to the three theses just named. Brentano would maintain the first, deny the second, and seems to have been silent on the third. Husserl, however, (eventually) affirmed all three—with the first two importantly grounded in a view of time-consciousness, and the third in the idea that we experience ourselves as active understanding subjects. Sartre, meanwhile, affirms only the first two theses, and embraces the second on different grounds from Husserl. One may attribute some version of the second and third ideas to Heidegger, since he says that when things in our surroundings show themselves to us (or are “uncovered”) through our dealings with them, we are also thereby non-reflectively “disclosed” to ourselves: what we are is disclosed to us through our use of things as we engage in our everyday projects (Heidegger 1982 §15b). This may be taken to commit Heidegger also to the idea that consciousness involves some kind of reflexive, but non-reflective, consciousness of self as subject. But it does so only on the assumption that, when something is uncovered to me in my use of it, I experience it or am somehow conscious of it, and that, in being disclosed to myself though my activity, I am somehow self-conscious. But that interpretation would be resisted by those who regard it as crucial to seeing what makes Heidegger differ from Husserl that we take him to deny we are ordinarily conscious of things in dealing with them (see Dreyfus 1991; Kaüfer and Chemero 2015). Again, these interpretive matters seem closely tied to one’s own assumptions about the notion of consciousness. At least we might say Heidegger’s view’s about uncoveredness and self-disclosure gives him something strongly analogous to the third idea about consciousness. In any case, it is crucial to recognize this peculiarity of his account: unlike Husserl, Heidegger links such basic reflexivity (self-disclosure) to the notion of an inescapable, everyday “inauthentic” or conventional self-understanding, to be contrasted with an authentic form that can emerge from this in a kind of (“Angst”-triggered) crisis of meaningfulness. As for the first of the three reflexivity ideas (all consciousness is “of itself”), it is unclear Heidegger endorses (or even mentions) it at all. However, notably, Sartre bases his own quasi-Heideggerean interpretation of authenticity in Being and Nothingness on his way of combining this with the second notion.