 Finally, we may note that this section’s issues raise important methodological questions for the philosophy of consciousness especially acutely. What role should reflection on one’s own experience play in argument? And what role should interpretation of recent intellectual history have here? Regarding the first question: it has been suggested that if this sort of reflection—“introspection”—did have a legitimate role to play, it should have easily resolved questions of cognitive phenomenology—as it evidently has not (Schwitzgebel 2011, Spener 2011). Against this, it has been argued that reflection on experience has indeed a crucial place here, but its value depends on how well one has framed the questions one puts to it and how good are the assumptions that guide one’s reflection—controversial matters of philosophical quality we have no right to expect to be easily assessed (Siewert 2011). Regarding the place of historical understanding: one may wonder why (as noted earlier) separatist and restrictive conceptions of consciousness—of the sorts that now make inclusive views controversial—are so little in evidence in phenomenology, or even in early twentieth century analytic philosophy or psychology. How and why did the framework in which philosophers think about consciousness shift? What can this tell us about the dialectical situation in which we currently find ourselves? (See Crane 2019.)