 It might well be wondered how their mere availability to higher-order thoughts could confer on our perceptual states the positive properties distinctive of phenomenal consciousness—that is, of states having a subjective dimension, or a distinctive subjective feel. The answer may lie in the theory of content. Suppose that one agrees with Millikan (1984) that the representational content of a state depends, in part, upon the powers of the systems that consume that state. That is, suppose one thinks that what a state represents will depend, in part, on the kinds of inferences that the cognitive system is prepared to make in the presence of that state, or on the kinds of behavioral control that it can exert. In that case the presence of first-order perceptual representations to a consumer-system that can deploy a ‘theory of mind’, and that is capable of recognitional applications of theoretically-embedded concepts of experience, may be sufficient to render those representations at the same time as higher-order ones. This would be what confers on our phenomenally conscious experiences the dimension of subjectivity. Each experience would at the same time (while also representing some state of the world, or of our own bodies) be a representation that we are undergoing just such an experience, by virtue of the powers of the ‘theory of mind’ system. Each percept of green, for example, would at one and the same time be an analog representation of green and an analog (non-conceptual) representation of seems green or experience of green. (Consumer semantics embraces not only a number of different varieties of teleosemantics, but also various forms of inferential role semantics. For the former, see Millikan 1984, 1986, 1989; and Papineau 1987, 1993. For the latter, see Loar 1981, 1982; McGinn 1982, 1989; Block 1986; and Peacocke 1986, 1992). 