 Kriegel’s 2011 version of Phenomenal Intentionality Theory pursues a line of thought with resemblances to both Searle’s and Strawson’s. Drawing a distinction between original and interpreter-relative intentionality, he argues consciousness is the sole locus of the former: consciousness “injects intentionality into the world”. However, unlike Searle, Kriegel has consciousness confer intentionality both on otherwise meaningless symbols and on unconscious mental or cognitive life in much the same way. What has nonexperiential intentionality gets its aboutness by being such as would be seen to have it in the experience of an “ideal interpreter”. Kriegel, in effect, takes the sort of “interpretivist” view of intentionality advocated by Dennett, while (unlike Dennett) confining it to cases where consciousness is missing. Thus it seems he should want to reject theories like Dennett’s that purport to account for consciousness in terms of intentional or representational notions that do not presuppose it. This creates a difficulty, inasmuch as Kriegel also proposes a self-representationalist account of consciousness that seems to follow that general reductive representationalist strategy. He responds to this problem by distinguishing the sort of natural (or objective) “tracking” mental representation that figures as a posit in psychological theorizing from the sort of mental representation we are familiar with from reflection on our own minds, with its susceptibility to the appearance/reality distinction. Consciousness, Kriegel argues, is what accounts for the latter.