  Interestingly, Buddhists like Dignāga and Dharmakīrti take the phenomenologically second-order character of memory here identified by Kumārila—the fact, that is, that mnemonic awareness is phenomenologically distinct from present awareness in virtue of the explicitly reflexive character of memory—as evidence only that moments of awareness have a reflexive aspect. That momentary mental states are thus characterized by their “self-awareness” is, for these Buddhists, nothing like awareness of a self; rather, it is something like the fact that moments of cognition are self-intimating. (On svasaṃvitti, see Ganeri 1999, Kellner 2010, Thompson 2011.)