 Proponents of such accounts sometimes explicitly deny that they aim to explain the “qualitative character” of experience in terms of higher-order or self-representations. This might lead one to think that they are not trying to give a theory of phenomenal consciousness at all—on the assumption that a theory of that would be a theory of “qualia”. However, they do purport to explain generally, in metarepresentational terms, what it’s like for one to be in a state of mind. And they don’t appear to treat the phenomenal separately, under the “qualitative” label. This is especially clear when (as in Rosenthal) qualitative states are illustrated by examples commonly regarded as paradigmatically non-phenomenal: unfelt pains, for example, and “blindsight” vision. Thus it seems fair to regard these accounts as proposing a reductive intentionalism about phenomenal character—pursuing a reflexivist strategy analogous to that noted in the non-reflexivist accounts of Tye and Prinz. One starts with some way of classifying mental states that is understood as applying to states of mind regardless of whether there is anything it’s like for one to have them—regardless of whether they have phenomenal character. Then, consciousness (phenomenal character, subjective “what it’s likeness”) is supplied by adding in further representational factors—though in the reflexivist story, the extra ingredient comes in having the states themselves be represented in the right way. So, for example, in Rosenthal’s higher-order thought theory, what it is for a pain to feel to you as it does is for you to have pain (of a type that can occur unfelt), when (seemingly without inference) the thought occurs to you that you do.