  The Indian Buddhist account of reflexive awareness has also been interpreted as corresponding to certain positions in Western philosophy. Thus, Paul Williams (1998, 234f) notes that Śāntarakṣita's assertion of the unity of consciousness as reflexive awareness goes against the sort of reductive explanation of cognition that discriminates between agent, act, and object or cognizer, cognized, and cognizable. As such, it parallels Aristotle's view of reflexivity as found in De Anima and, more recently, the views of Brentano and Sartre, who contend that to talk about consciousness as lacking self-intimation effectively amounts to altogether denying the possibility of conscious awareness itself [for a defense of the Madhyamaka critique of the notion of reflexive awareness, drawing primarily from the reception of this debate in Tibet see Garfield 2006]. Similarly, Arnold (2005a, 88; 2005b, 78) proposes that the Indian philosophical debates concerning the nature of svasaṃvedana, which he translates as apperception, parallel Kant's discussion of the transcendental unity of apperception, and indeed post-Kantian debates on the precise meaning of this doctrine. Contrasting Dharmakīrti's views on reflexive awareness with Husserl's account of intentionality Dreyfus (2007, 109) argues for the notion that perception, at least in meditative states, displays something like a phenomenal type of intentionality. Recently, Dignāga's understanding of reflexive awareness has also been interpreted as being analogous to the notion of embodied self-awareness developed by Merleau-Ponty in his phenomenological account of perception (see Coseru 2012). On this view, the intentional character of reflexive awareness may be understood as corresponding to the immediate sense of embodied agency that is characteristic of internal states such as desire, pain, etc. 