 Tye’s account also exemplifies two other features common to a number of externalist intentionalist views of consciousness that arose in the shadow of separatism. First, his view is, as we might put it, thoroughly “non-reflexivist” (in the sense introduced in Section 3): it finds essential to one’s conscious state neither a representation of that state (i.e., no higher-order or self-representation), nor any directedness/reference to that state, nor any self-consciousness (whether this be construed as consciousness of the state itself, or of the self whose state it is). Secondly, Tye’s intentionalism is of what we might call a reductive sort. That is to say, the claim is not merely that it follows from an experience’s having certain kinds of phenomenal character that it is intentional or has intentionality of some sort. The claim is that its being phenomenal, and having the character it does, comes as a necessary consequence of what kind of intentionality it has (or what kind of mental representation it is), where this type of intentionality/representation can be explained in terms that involve no primitive appeal to phenomenal character. Thus the idea is not just the minimal intentionalist one that some kinds of phenomenality entail some kinds of intentionality. The idea is that phenomenal character can be explained as nothing but—it can be explanatorily reduced to—a certain kind of intentionality or representation.