 It is controversial whether such a dispositional higher-order view may be ascribed to Husserl (see Zahavi 2015, sec. 1; for a reply see Beyer 2018, sec. 1). It should be uncontroversial that on his view the motivational basis of the relevant higher-order dispositional beliefs must already display the essential feature of consciousness independently of occurrent higher-order thought in order to be available for such thought in the first place (see Beyer 2011, p. 44). This becomes clear on a close study of Husserl’s work on “inner time-consciousness” (see the entry on  phenomenological approaches to self-consciousness;  also see Section 6 below). However, there is ample textual evidence showing that he regards the availability to inner perception (in the sense of a “real possibility” or “practical ability”; see Section 8 below) and to accordingly motivated reflective higher-order judgements (in which a hitherto “latent Ego” becomes “patent”) as an essential feature of consciousness, constituting its “mode of being” (cf. Husserliana, vol. III/1, p. 77, l. 27–35; p. 95, l. 36–38; Husserliana, vol. VIII, p. 90).