 On one interpretation, the sense in which a representation would be impossible or nothing to me if it could not accompanied with the ‘I think’ is simply that I could not then become conscious of it (Guyer 1987: 139–44). It is credible that for any representation of which I am conscious, I can attribute it to myself as subject, assuming my mental faculties are in working order, and if no controversial account of the nature of the subject is presupposed. However, the claim that I can become conscious of each of my representations, and that it is therefore possible for me attribute each of them to myself as their subject, is likely false. Plausibly, some of my representations are so thoroughly subconscious that I cannot attribute them to myself, while they are nevertheless mine due to the causal relations they bear to other representations and to actions that are paradigmatically mine. Fortunately, however, the premise that each of my representations is such that I can attribute it to myself is not crucial for the argument from above. Rather, the premise Kant ultimately singles out is less committed, and focuses more specifically on the identity or sameness of the subject of different self-attributions, and my being conscious of this identity.