 Clearly then, no small part of justifying a position on this aspect of the “cognitive richness of levels” issue consists in arguing for a certain way of framing the issues. Additionally, and in connection with this, arguments proceed by asking us to consider what sort of differences (or contrasts) in phenomenal character we recognize in reflection. For instance: is there a difference in what it’s like for you to take an ambiguous phrase in one sense, and then another? Is there such an experiential difference between reading or hearing something without following it, and then again, with understanding? Are we justified in thinking such differences as we find always coincide with merely sensory differences? Would what it’s like for us when we understand something differently be just the same if understanding were absent? Arguments here also focus on the idea that differences in what it’s like for one to have experience make for differences in self-knowledge for which we cannot adequately account, if we assume the relevant phenomenal differences to be independent of conceptual thought and understanding. (For a sampling of arguments appealing in a variety of ways to experiential contrasts, see Chudnoff 2015, Horgan and Tienson 2002, Pitt 2004, Siewert 1998, 2011, and Strawson 1994. For an interpretation and critique of “contrast arguments”, see Koksvik 2015. For representative arguments that all relevant contrasts are exhausted by purely sensory differences, see Tye and Wright 2011; Prinz 2011, 2013; and Robinson 2011. For an argument against such sensory “reductions” appealing to the phenomenon of aphantasia, see Lennon, forthcoming. For arguments that appeal, in different ways, to connections between experiential and epistemic differences, see Pitt 2004 and Siewert 2011. For discussion of Pitt’s epistemic argument, see Chudnoff 2015. For an overview of the issues and strategies of argument, see Smithies 2013a and 2013b.)