 The main motivation behind higher-order theories of consciousness, in contrast, derives from the belief that all (or at least most) mental-state types admit of both conscious and unconscious varieties. Almost everyone now accepts, for example, (post-Freud) that beliefs and desires can be activated unconsciously. (Think, here, of the way in which problems can apparently become resolved during sleep, or while one’s attention is directed to other tasks. Notice, too, that appeals to unconscious intentional states are now routine in cognitive science.) And then if we ask what makes the difference between a conscious and an unconscious mental state, one natural answer is that conscious states are states that we are aware of. And if awareness is thought to be a form of creature-consciousness (see section 1 above), then this will translate into the view that conscious states are states of which the subject is aware, or states of which the subject is creature-conscious. That is to say, these are states that are the objects of some sort of higher-order representation—whether a higher-order perception or experience, or a higher-order thought. This is similar to the widely referenced Transitivity Principle (TP) which says that a conscious state is a state whose subject is, in some way, aware of being in it. On the other hand, a mental state of which a subject is completely unaware is clearly an unconscious state. (See also Lycan’s (2001b)‘related simple argument’ for a higher-order representation account of consciousness.)