 The major divide amongst representational theories of phenomenal consciousness in general, is between accounts that are provided in purely first-order terms and those that implicate higher-order representations of one sort or another (see below). These higher-order theorists will allow that first-order accounts—of the sort defended by Dretske (1995) and Tye (1995), for example—can already make some progress with the problem of consciousness. According to first-order views, phenomenal consciousness consists in analog or fine-grained contents that are available to the first-order processes that guide thought and action. So a phenomenally-conscious percept of red, for example, consists in a state with the analog content red which is tokened in such a way as to feed into thoughts about red, or into actions that are in one way or another guided by redness. Now, the point to note in favor of such an account is that it can explain the natural temptation to think that phenomenal consciousness is in some sense ineffable, or indescribable. This will be because such states have fine-grained contents that can slip through the mesh of any conceptual net. We can always distinguish many more shades of red than we have concepts for, or could describe in language (other than indexically—e.g., ‘That shade’).