 Finally, there is the argument from infant/animal cognition, which Peacocke now considers the most important motivation for thinking that perception has nonconceptual content (Peacocke 2001a, 2001b, referring to Evans 1982, Dretske 1995, Bermúdez 1994, 1998). Considerations of phylogenetic and ontogenetic continuities in nature suggest that animals and infants can have experiences very similar to our own. They too perceptually represent the brown tree amidst the lush green grass. However, since they lack concepts appropriate for a correct specification of the contents of their perception, their perceptual representation of this state of affairs must be nonconceptual. If we share these perceptual capacities with such animals and human infants then it is reasonable to suggest that the content of our experiences is also, at least in part, nonconceptual (see also Schellenberg 2013, 2018). Of course, it may be the case that our experience is richer than that of animals and that we are capable of many more perceptual discriminations than they are capable of, but to the extent that we share our perceptual representations with such animals, the content of our perceptual representations should be equally nonconceptual. (See more on this in section  4.3)