 Husserl held that for a mental state to be conscious is for it to be an experience (Erlebnis), a part of some “stream of consciousness”. Experiences in this stream of consciousness sense include, for Husserl, “perceptions, imaginative and pictorial representations, acts of conceptual thinking, surmises and doubts, joys and griefs, hopes and fears, wishes and acts of will”. (For the clarification of his concept of consciousness from which this is quoted, see Husserl [1900] 1970, V §§1–6.) An experience in this sense is necessarily experienced (erlebt). But, contra Brentano, this does not mean that experiences continually appear as objects of some inner perception. (When, for example, a sensation is felt, the sensation is not some object of which the feeling is an appearance; the sensation simply coincides with feeling it.) Husserl did, however, affirm that some kind of reflexivity is essential to consciousness. Crucial to this view was a certain conception of time-consciousness (Husserl 1991). Husserl argues that, distinct from any capacity for memory directed on an object in the past, in which you recall what experience you just had, there is a sort of “retention” of what has just happened in your experience (e.g., what you just heard in a melody or in a phrase) that enables you to perceive temporally extended wholes. Likewise, more basic than any predictions about what lies in the future is an anticipation or “protention” of what you are about to experience. You are thus in a sense primitively conscious of your own experience in retaining and anticipating it, even though you do not thereby make it into an intentional object, as you do when, in reflection, you think and make judgments about your experience. Consciousness is, for Husserl, in this way necessarily reflexive without necessarily being reflective. A similar view, influenced by Husserl, is prominent in Sartre’s doctrine that “every consciousness is a non-positional consciousness of itself”. Though Sartre defends this idea on the somewhat different grounds that denying it would involve the (allegedly) absurd notion of a consciousness totally “ignorant of itself” (Sartre [1937] 1957, [1942] 1956). (For recent exposition and defense of Sartre’s view, see Williford 2016.)