 There have, of course, been a whole host of objections raised against higher-order theories of phenomenal consciousness over the years. (See, e.g., Aquila 1990; Jamieson and Bekoff 1992; Dretske 1993, 1995; Goldman 1993, 2000; Güzeldere 1995; Tye 1995; Chalmers 1996; Byrne 1997; Siewert 1998; Levine 2001; Rowlands 2001; Seager 2004; Block, 2011.) Many of these objections, although perhaps intended as objections to higher-order theories as such, are often framed in terms of one or another particular version of such a theory. A general moral to be taken away from the present discussion should then be this: the different versions of a higher-order theory of phenomenal consciousness need to be kept distinct from one another, and critics should take care to state which version of the approach is under attack, or to frame objections that turn merely on the higher-order character of all of these approaches. I shall discuss a few ‘local’ objections first, before discussing some generic ones.