 Another traditional line of criticism (also addressed by Brentano), specifically targets the idea that all consciousness involves “thought-like” metacognition. Does such thought not require the ability to classify one’s own states of mind—to bring them under concepts? Such conceptualization seems to imply a level of cognitive sophistication one may doubt belongs to neonate human beings and many nonhuman animals. But in harboring such doubts, we shouldn’t take ourselves to question whether these creatures have any sensory consciousness at all—e.g., whether colors look somehow to them, or whether they feel pain (Seager 2004; Siewert 1998). So we shouldn’t think consciousness requires higher-order thought. In response, some would not flinch at simply keeping the cognitive bar high for thought, and embrace doubts about animals and babies feeling pain (Carruthers 1989). The other option is to set the metacognitive bar low. Brentano ([1874] 1973: 141–142) took that route: again, for him judgment is the mere affirmation of a presented object. This requires nothing so fancy as predicating of the object affirmed something one takes it to share with others. So there really is no cognitive ability involved in judgments aimed at one’s own sensory states that we can reasonably doubt young children possess. Rosenthal offers a different version of the “low bar” response, proposing that it is enough to have lowgrade concepts of one’s own sensory states that one can make certain fairly primitive nonverbal discriminatory responses to them; the idea is that creatures apply such concepts to themselves whenever they feel something. A question facing “low bar ” views is to explain why, if thought of sensation comes so easily, we should take it to be absent in cases of unconscious perception (such as blindsight, and unfelt pain).