 Hurley never pronounces on the possibility of partial unity. Instead, she argues that none of the cases suspected of displaying it really do. She accepts that intention can obliterate consciousness—but then distinguishes time periods (1998: 216). In Trevarthen’s cases, for example, the situation with respect to unity is clear at any given moment—one either is or is not conscious of the object. The picture over time does not conform to our usual expectations for diachronic singularity or transitivity of unity—but that is simply an artefact of the cases, not a problem. 