Dispatches from the Ivory Tower

In celebration of my ten years in the blogosphere I have been compiling some of my past posts into thematic meta-posts. The first of these listed my posts on the higher-order thought theory of consciousness. Continuing in this theme below are links to posts I have done over the past ten years reporting on talks/conferences/classes I have attended. I wrote these mostly so that I would not forget about these sessions but they may be interesting to others as well. Sadly, there are several things I have been to in the last year or so that I have not had the tim to sit down and write about…ah well maybe some day!

  1. 09/05/07 Kripke
    • Notes on Kripke’s discussion of existence as a predicate and fiction
  2. 09/05/2007 Devitt
  3. 09/05 Devitt II
  4. 09/19/07 -Devitt on Meaning
    • Notes on Devitt’s class on semantics
  5. Flamming LIPS!
  6. Back to the Grind & Meta-Metaethics
  7. Day Two of the Yale/UConn Conference
  8. Peter Singer on Climate Change and Ethics
    • Notes on Singer’s talk at LaGuardia
  9. Where Am I?
    • Reflections on my talk at the American Philosophical Association talk in 2008
  10. Fodor on Natural Selection
    • Reflections on the Society of Philosophy and Psychology meeting June 2008
  11. Kripke’s Argument Against 4-Dimensionalism
    • Based on a class given at the Graduate Center
  12. Reflections on Zoombies and Shombies Or: After the Showdown at the APA
    • Reflections on my session at the American Philosophical Association in 2009
  13. Kripke on the Structure of Possible Worlds
    • Notes on a talk given at the Graduate Center in September 2009
  14. Unconscious Trait Inferences
    • Notes on social psychologist James Uleman‘s talk at the CUNY Cogsci Speaker Series September 2009
  15. Attributing Mental States
    • Notes on James Dow‘s talk at the CUNY Cogsci Speaker Series September 2009
  16. Busy Bees Busily Buzzing ‘Bout
  17. Shombies & Illuminati
  18. A Couple More Thoughts on Shombies and Illuminati
    • Some reflections after Kati Balog’s presentation at the NYU philosophy of mind discussion group in November 2009
  19. Attention and Mental Paint
    • Notes on Ned Block’s session at the Mind and Language Seminar in January 2010
  20. HOT Damn it’s a HO Down-Showdown
    • Notes on David Rosenthal’s session at the NYU Mind and Language Seminar in March 2010
  21. The Identity Theory in 2-D
    • Some thoughts in response to theOnline Consciousness Conference in February 2010
  22. Part-Time Zombies
    • Reflections on Michael Pauen‘s Cogsci talk at CUNY in March of 2010
  23. The Singularity, Again
    • Reflections on David Chalmers’ at the NYU Mind and Language seminar in April of 2010
  24. The New New Dualism
  25. Dream a Little Dream
    • Reflections on Miguel Angel Sebastian’s cogsci talk in July of 2010
  26. Explaining Consciousness & Its Consequences
    • Reflections on my talk at the CUNY Cog Sci Speaker Series August 2010
  27. Levine on the Phenomenology of Thought
    • Reflections on Levine’s talk at the Graduate Center in September 2010
  28. Swamp Thing About Mary
    • Reflections on Pete Mandik’s Cogsci talk at CUNY in October 2010
  29. Burge on the Origins of Perception
    • Reflections on a workshop on the predicative structure of experience sponsored by the New York Consciousness Project in October of 2010
  30. Phenomenally HOT
    • Reflections on the first session of Ned Block and David Carmel’s seminar on Conceptual and Empirical Issues about Perception, Attention and Consciousness at NYU January 2011
  31. Some Thoughts About Color
  32. Stazicker on Attention and Mental Paint
  33. Sid Kouider on Partial Awareness
    • a few notes about Sid Kouider’s recent presentation at the CUNY CogSci Colloquium in October 2011
  34. The 2D Argument Against Non-Materialism
    • Reflections on my Tucson Talk in April 2012
  35. Peter Godfrey-Smith on Evolution And Memory
    • Notes from the CUNY Cog Sci Speaker Series in September 2012
  36. The Nature of Phenomenal Consciousness
    • Reflections on my talk at the Graduate Center in September 2012
  37. Giulio Tononi on Consciousness as Integrated Information
    • Notes from the inaugural lecture of the new NYU Center for Mind and Brain by Giulio Tononi
  38. Mental Qualities 02/07/13: Cognitive Phenomenology
  39. Mental Qualities 02/21/13: Phenomenal Concepts
    • Notes/Reflections from David Rosenthal’s class in 2013
  40. The Geometrical Structure of Space and Time
    • Reflections on a session of Tim Maudlin’s course I sat in on in February 2014
  41. Towards some Reflections on the Tucson Conferences
    • Reflections on my presentations at the Tucson conferences
  42. Existentialism is a Transhumanism
    • Reflections on the NEH Seminar in Transhumanism and Technohumanism at LaGuardia I co-directed in 2015-2016

Gottlieb on Presentational Character and Higher-Order Thought Theories of Consciousness

In his paper, Presentational Character and Higher-Order Thoughts, which came out in 2015 in the Journal of Consciousness Studies, Gottlieb presents a general argument against the higher-order theory of consciousness which invokes some of my work as support. His basic idea is that conscious experience has what he calls presentational character, where this is something like the immediate directness with which we experience things in the world.

Nailing down this idea is a bit tricky but we don’t need to be too precise to get the puzzle he wants. He puts it this way in the paper,

Focus on the visual case. Then, fix the concept ‘presentational character’ in purely comparative terms, between visual experiences and occurrent thoughts: ‘presentational character’ picks out that phenomenological quality, whatever it is, that marks the difference between what it is like to be aware of an object O by having an occurrent thought about O and what it is like to be aware of an object O by having a visual experience of O. That is the phenomena I am claiming to be incompatible with the traditional HOT-theoretic explanation of consciousness. And so long as one concedes there is such a difference between thinking about O and visually experiencing O, we should have enough of a fix on our phenomenon of interest.

Whether or not you agree that presentational character, as Gottlieb defines it, is a separate, distinct, component of our overall phenomenology there is clearly a difference between consciously seeing red (a visual experience) and consciously thinking about red (a cognitive experience). If the higher-order theory of consciousness were not able to explain what this difference amounted to we would have to admit a serious deficit in the theory.

But why should we think that the higher-order theory has any problem with this? Gottlieb presents his official argument as follows:

S1  If HOT is true, m*(the HOT) entirely fixes the phenomenal character of experience.

S2  HOTs are thoughts.

S3  Presentational character is a type of phenomenal character.

S4  Thoughts as such do not have presentational character.


S5 HOTs do not have presentational character.


S6 If HOTs do not have presentational character, no experience (on HOT) has presentational character.


P1 If HOT is true, no experience has presentational character.

The rest of the paper goes on to defend the argument from various moves a higher-order theorist may make but I would immediately object to premise S4. There are some thoughts, in particular a specific kind of higher-order thought, which will have presentational character. Or at least these thoughts will be able to explain the difference that Gottlieb claims can’t be explained.

Gottlieb is aware that this is the most contentious premise of his argument. This is where he appeals to the work that I have done trying to connect the cognitive phenomenology debate to the higher-order thought theory of consciousness (this is the topic of some of my earliest posts here at Philosophy Sucks!). In particular he says,

Richard Brown and Pete Mandik (2013) have argued that if HOT is true, we have can have (first-order, non-introspected) thoughts with propriety phenomenology. Suppose one first has a suitable HOT about one’s first-order pain sensation. Here, the pain will become conscious. Yet now suppose one has a suitable HOT about one’s thought that the Eiffel Tower is tall. As Brown and Mandik point out, if we deny cognitive phenomenology, one will then need to say that though the thought is conscious, there is nothing that it is like for this creature to consciously think the thought. But this would be—by the edicts of HOT itself—absurd; after all, the two higher-order states are in every relevant respect the same.

I agree that this is what we say about the traditional higher-order theory (where we take the first-order state to be made conscious by the higher-order state) but I would prefer to put this by saying that if we are talking about phenomenal consciousness (as opposed to mere-state-consciousness) then it would be the higher-order state that was conscious, but other than that this is our basic point. How does it help Gottlieb’s case?

The argument is complicated but it seems to go like this. If we accept the conclusion of the argument from Brown and Mandik then conscious thoughts and visual experiences both have phenomenology and they have different kinds of phenomenology (i.e. cognitive phenomenology is proprietary). In particular cognitive phenomenology does not have presentational character. Whatever the phenomenology of thinking is, it is not like see the thing in front of you! But now consider the case where you are seeing something red and you introspect that conscious experience. When one introspects, on the traditional higher-order view, one comes to have a third-order thought about the second order thought. So, in effect, the second-order thought becomes conscious. But we already said that cognitive phenomenology is not the kind of thing that results in presentational character, so when the second-order thought becomes conscious we should be aware of it *as a thought* and so *as the kind of thing which lacks presentational character* but that would mean that introspection is incompatible with the presentational character.

I have had similar issues with Rosenthal’s account of introspection so I am glad that Gottlieb is drawing attention to this issue. I have also explored his recommended solution of having the first-order state contribute something to the content of the higher-order state (here, and in my work with Hakwan)

I also have a talk and a draft of a paper devoted to exploring alternative accounts of introspection from the higher-order perspective. I put it up on Academia.edu but that was before I fully realized that I am not much of a fan of the way they are developing it. In fact, I forgot my login info and was locked out of seeing the paper myself for about a week! Someday I aim to revisit it. But one thing that I point out in that paper is that Rosenthal seems to talk about introspection in a very different way. Here is what he says in one relevant passage,

We sometimes have thoughts about our experiences, thoughts that sometimes characterize the experiences as the sort that visually represent red physical objects.  And to have a thought about an experience as visually representing a red object is to have a thought about the experience as representing that object qualitatively, that is, by way of its having some mental quality and it is the having of just such thoughts that make one introspectively conscious of one’s experience, (CM p. 119)

This paragraph has often been in my thoughts when I think about introspection on the higher-order theory. But it has become clear to me that a lot depends on what you mean by ‘thoughts about our experiences’.

Here is what I say in the earlier mentioned draft,

…In [Rosenthal’s Trends in Cognitive Science] paper with Lau where they respond to Rafi Malach, they characterize the introspective third-order thought as having the content ‘I am having this representation that I am seeing this red object’. I think it is interesting that they do not characterize it as having content like ‘I am having this thought that I am seeing red’. On their account we represent the second-order thought as being the kind of state that represents me as seeing physical red and we do so in a way that does not characterize it as a thought. One reason for this may be that if, as we have seen, the highest-order thought determines what it is like for you then if I am having a third-order thought with the content ‘I am having this thought that I am seeing red’ then what it will be like for me is like having a thought. But this is arguably not what happens in canonical cases of introspection (Gottlieb forthcoming makes a similar objection). Rosenthal himself in his earlier paper agued that when we introspect we are having thoughts about our experiences and that we characterize them as being the kind that qualitatively represents blue things. This is a strange way to characterize a thought.

So I agree that there seems to be a problem here for the higher-order theory but I would not construe it as a problem with the theory’s ability to explain presentational character. I think it can do that just fine. Rather what it suggests is that we should look for a different account of introspection.

When Rosenthal talks specifically about introspection he is talking about the very rare case where one ‘quote-unquote’ brackets the external world and considers one’s experience as such. So, in looking at a table I may consciously perceive it but I am focused on the table (and this translates to the claim that the concepts I employ in the higher-order thought are about the worldly properties). When I introspect I ‘bracket’ the table in the world and take my experience itself as the object of my inner awareness. The intuitive idea that Rosenthal wants to capture is that when we have conscious experience we are aware of our first-order states (as describing properties in the world) and in deliberate attentive introspection we are aware of our awareness of the first-order state. The higher-order state is unconscious and when we become aware of our awareness we make that state conscious, but, on his view, we do so in a way so as not to notice that it is a thought.

But part of me wonders about this. Don’t some people take introspection to be a matter of having a belief about one’s own experience? If so the a conscious higher-order thought would fit this bill. So there may be a notion of introspection that a third-order thought may account for. But we might also want a notion of introspection that was more directly related to focusing on what it is like for the subject. When I focus on the redness of my conscious experience it doesn’t seem as though I am having a conscious thought about the redness. It seems like I am focused on the particular nature of my conscious experience. We might describe that with something like ‘I am seeing red’ and that may sound like a conscious higher-order thought but we are here talking about being aware of the conscious experience itself. So, to capture this, I would suggest, in both cases we are aware of our first-order states. In non-introspective consciousness we are aware of the first-order state as presenting something external to us. In introspective consciousness we are aware of the first-order state as a mental state, as being a visual experience, or a seeing, etc.

I am inclined to see these two kinds of thoughts as ‘being at the same level’ in the sense that they are both thoughts about the first-order states but which have very different contents. And this amounts to the claim that they employ different kinds of concepts. But these ideas are still very much in development. Any thoughts (of whatever order) appreciated!

Gottlieb on Brown

I have been interested in the relationship between the transitivity principle and transparency for quite a while now. This issue has come up again in a recent paper  by Joseph Gottlieb fittingly called Transitivity and Transparency. This paper came out in Analytic Philosophy in 2016 but he actually sent me the paper beforehand. I read it and we had some email conversation about it (and this influenced my Introspective Consciousness paper (here is the Academia.edu session I had on it)) but I never got the chance to formulate any clear thoughts on it. So I figured I would give it a shot now.

There is a lot going on in the paper and so I will focus for the most part on his response to some of my early work on what will become HOROR theory. He argues that what he calls Non-State-Relational Transitivity, is not an ‘acceptable consistency gloss’ on the transitivity principle. So what is a consistency gloss? The article is technical (it did come out in Analytic Philosophy, after all!). For Gottlieb this amounts to giving a precisification of the transitivity principle that renders it compatible with what he calls Weak Transparency. He defines these terms as follows,

TRANSITIVITY: Conscious mental states are mental states we are aware of in some way.

W-TRANSPARENCY: For at least one conscious state M, it is impossible to:

(a) TRANSPARENCY-DIRECT: Stand in a direct awareness relation to M, or; (b) TRANSPARENCY-DE RE: Stand in a de re awareness relation to M, or; (c) TRANSPARENCY-INT: Stand in an introspective awareness relation to M,

His basic claim, then, is that there is no way of making precise the statement of transitivity above in such a way as to render it consistent with the weak version of transparency that he thinks should count as a truism or platitude.

Of course my basic claim, one that I have made since the beginning of thinking about these issues, is that there is a way of doing this but it requires a proper understanding of what the transitivity principle says. If we do not interpret the theory as claiming that a first-order state is made conscious by the higher-order state (as Gottlieb does in TRANSITIVITY above) but instead think of transitivity as telling us that a conscious experience is one that makes me aware of myself as being in first-order states then we have a way to satisfy Weak Transparency.

So what is Gottlieb’s problem with this way of interpreting the transitivity principle? He has a section of the paper discussing this kind of move. He says,

4.3 Non-State-Relational Transitivity

As it stands, TRANSITIVITY posits a relation between a higher-order state and a first-order state. But not all Higher-Order theorists construe TRANSITIVITY this way. Instead, some advance:

  • NON-STATE-RELATIONAL TRANSITIVITY: A conscious mental state is a mental state whose subject is aware of itself as being in that state.

NON-STATE-RELATIONAL TRANSITIVITY is an Object-Side Precisification. And it appears promising. For it says that we are aware of ourselves as being in conscious states, not simply that we are aware of our conscious states. These are different claims.

I agree that this is an importantly different way of thinking about the transitivity principle. However, I do not think that I actually endorse this version of the transitivity principle. As it is stated here NON-STATE-RELATIONAL TRANSITIVITY is still cast in terms of the first-order state.

What I mean by that is when we ask the question ‘which metal state is phenomenally conscious?’ the current proposal would answer ‘the mental state the subject is aware of itself as being in’. Now, I do think that this is most likely the way that Rosenthal and Weisberg think of non-state-relational transitivity but this is not the way that I think about it.

I have not put this in print yet (though it is in a paper in draft stage) but the way I would reformulate the transitivity principle would be as follows (or at least along these general lines),

  • A mental state is phenomenally conscious only if it appropriately makes one aware of oneself as being in some first-order mental state

This way of putting things emphasizes the claim that the higher-order state itself is the phenomenally conscious state.

Part of what I think is going on here is that there is an ambiguity in terms like ‘awareness’. When we say that we are aware of a first-order state, or whatever, what we should mean, from the higher-order perspective, is that the higher-order state aims at or targets or represents or whatever the first-order state. I have toyed with the idea that the ‘targeting’ relation boils down to a kind of causal-reference relation. But then we can also ask ‘how does it appear to the subject?’ and there it is not the case that we should say that it appears to the subject that they are aware of the first-order state. The subject will seemingly be aware of the items in the environment and this is because of the higher-order content of the higher-order representation.

Gottlieb thinks that non-state-relational transitivity,

 …will do nothing with respect to W-TRANSPARENCY…For presumably there will be (many!) cases where I am in the conscious state I am aware of myself as being in, and so cases where we will still need to ask in what sense I am aware of those states, and whether that sense comports with W-TRANSPARENCY. NON-STATE-RELATIONAL TRANSITIVITY doesn’t obviously speak to this latter question, though; the awareness we have of ourselves is de re, and presumably direct, but whether that’s also true of the awareness we have of our conscious states is another issue. So as it stands, NON-STATE-RELATIONAL TRANSITIVITY is not a consistency gloss.

I think it should be clear by now that this may apply to the kind of view he discusses, and that this view may even be one you could attribute to Rosenthal or Weisberg, but it is not the kind of view that I have advocated.

According to my view the higher-order state is itself the phenomenally conscious state, it is the one that there is something that it is like for one to be in. What, specifically, it is like, will depend on the content of the higher-order representation. That is to say, the way the state describes one’s own self determined what it is like for you. When the first order state is there, it, the first-order state, will be accurately described but that is besides the point. W-transparency is clearly met by the HOROR version of higher-order theory. And if what I said above can hold water then it is still a higher-order theory which endorses a version of the transitivity principle but it is able to simultaneously capture many of the intuitions touted as evidence for first-order theories.

A Higher-Order Theory of Emotional Consciousness

I am very happy to be able to say that the paper I have been writing with Joseph E. LeDoux is out in PNAS (Proceeding of the National Academy of the Sciences of the United States). In this paper we develop a higher-order theory of conscious emotional experience.

I have been interested in the emotions for quite some time now. I wrote my dissertation trying to show that it was possible to take seriously the role that the emotions play in our moral psychology which is seemingly revealed by contemporary cognitive neuroscience, and which I take to suggest that one of the basic premises of emotivism is true. But at the same time I wanted to preserve the space for one to also take seriously some kind of moral realism. In the dissertation I was more concerned with the philosophy of language than with the nature of the emotions but I have always been attracted to a rather simplistic view on which the differing conscious emotions differ with respect to the way in which they feel subjectively (I explore this as a general approach to the propositional attitudes in The Mark of the Mental). The idea that emotions are feelings is an old one in philosophy but has fallen out of favor in recent years. I also felt that in fleshing out such an account the higher-order approach to consciousness would come in handy. This idea was really made clear when I reviewed the book Feelings and Emotions: The Amsterdam Symposium. I felt that it would be a good idea to approach the science of emotions with the higher-order theory of consciousness in mind.

That was back in 2008 and since then I have not really followed up on any of the ideas in my dissertation. I have always wanted to but have always found something else at the moment to work on and that is why it is especially nice to have been working with Joseph LeDoux explicitly combining the two. I am very happy with the result and look forward to any discussion.

Towards some Reflections on the Tucson Conferences

As anyone who is even remotely interested in consciousness probably already knows, we are coming up on the big 20th Anniversary Towards a Science of Consciousness Conference in Tucson Arizona. Sadly I am not able to make it this year (due mostly to financial reasons) but I thought I would take a moment to reflect on my involvement with this conference.

I transferred to San Francisco State University in the Spring of 1997. I chose SF State over another college that had an interdisciplinary Cognitive Science program (I think it was Stanislaus, but I really can’t remember) mostly because I loved the city and was thrilled at the chance to set up shop in the Bay Area. I got there and had some adventures, taking Philosophy of Language with Kent Bach, which I really liked (some of the ideas I had in that semester eventually made it into my dissertation). But what really got me was the Philosophy of Mind course I took in the Spring of 1998 (also with Kent Bach), the same semester I was taking a Cognitive Science course. It was in those courses that I met someone who first mentioned the Tucson conference. I remember going home and using the dial-up modem (!!!!) to go online and look into this conference. It seemed really exciting (I also became aware of the Mind and Language seminar at NYU, which I really wanted to be a part of!).

I earned my Bachelors degree in 2000 and applied to exactly two graduate schools, which were NYU and Rutgers. I figured that if I was going to leave California it would be to go study consciousness and mind where it seemed to be flourishing. When I was rejected from both (no surprises there though I did get an offer from the Tisch School of NYU) I entered the graduate program at SFSU that same year. I started working with Mark Geisler in the psychology department and presented at my first professional conference with his lab (the Society for Psychophysical Research in Montreal, on a side note that conference was in October 2001, right during the Anthrax scare…not a good time to be flying around!!). Tucson2002
I suggested that we submit to the Tucson conference in Spring of 2002 and we did. Our lab had two posters at that conference. Mine was “EEG Response to Chromatic and Achromatic Hermann Grid Illusions” where I tried to show that the Herman Grid illusion was at least partially due to activity in V1. It was a great conference, and I remember being in one of the sessions, listening to a talk on how the brain processes information that allows a baseball player to catch a ball and the ways in which these players get it wrong when they talk about it. I thought to myself that it would be really cool to give a talk at this conference some day.

I came back to Tucson in 2006 to realize that goal and give my talk ‘What is a Brain State?’. My session was chaired by Hakwan Lau and I was exceedingly nervous. Even though I had presented at conferences before this was my first presentation in front of a significant number of people and I remember looking out at the audience and feeling a bit nauseated. Even so it was a lot of fun and I had some really good discussions with people afterwards.

I purchased the audio recording of my presentation and then dubbed it over a really bad video of the powerpoint slides so that you can relive this classic moment in Tucson history! Can you count all of the ‘ums’? I lose track…

I came back in 2008 to present “HOT Implies PAM: Why Higher-Order Theories of Consciousness are Committed to a Phenomenal Aspect for all Mental States, even Beliefs” which was less fun for me. My talk was at the end of the session and by the time it was my turn there was only 10 minutes left in the session (barely even enough time to get through the title!). For me it was a lot of flying (which I hate/am deathly afraid of) and a lot of money (which I don’t have and am not reimbursed for) and I thought it was not worth it at all. I remember drunkenly yelling at Uriah Kriegel that I thought that there was not very much time for discussion during the conference and that the conference should be about ideas and discussion rather than profit. Of course I found out how naive that was. The conference is not ‘for profit’ in any serious sense of that word and the format employed is fairly standard for science-based conferences. But it was partially because of my dissatisfaction with my experience that year that I started the Online Consciousness Conference in the summer of 2008.

The next time I was in Tucson was in 2012 when I presented “The 2D Argument Against Non-Materialism“. This was a very different experience. By this time I knew most of the people at the conference, including David Chalmers, and even worse most of them knew me! Perhaps Ironically I missed the days when I could slink into the back of a talk unnoticed by anyone and disappear right afterwards without a trace. I mean, there are worse things than hanging with cool and interesting people and talking about consciousness but it did bring home how much things have changed for me in the last 15 years!

photo by Tony Cheng

photo by Tony Cheng

Here’s to 20 more years!

Introspection, Acquaintance, and Higher-Order Representations

Over at Brains Wayne Wu has been posting about, among other things, introspection and attention. One of the interesting things to come out of the discussion was the notion of ‘cognitive attention’ which consists in directing one’s thoughts. If this is truly a kind of attention then perhaps we can see higher-order thought and AIR theories as invoking different kinds of attention while both accept the transitivity principle. I hope to come back to this issue because I think it is time to start thinking about the connections between these two theories (and especially how we might experimentally differentiate them) but I will have to put that off. In this post I want to argue that higher-order theories are compatible with the acquaintance approach (see Brie Gertler’s comment for some links to some papers on this).

Before we begin we should note a potential confound here that may result in people talking past one another. Typically introspection is thought of as producing thoughts of the form ‘I am in pain now’ or ‘pain is instantiated in me now’ (see Brie Gertler’s paper in the link above for instance). And, of course, it is exactly these kinds of thoughts that higher-orer thought theories invoke to explain phenomenal consciousness in the first place. But of course by ‘pain’ the opponent to higher-order theories simply means what we would call ‘conscious pain’ and so we should reinterpret the above introspective claims as ‘I am in conscious pain now’ or ‘conscious pain is instantiated in me now’. They take the ‘conscious pain’ bit to actually be the phenomenal property of pain itself. A large art of the project that I have been engaged in recently has been to show that there is a way of thinking of higher-order thought theory that lets us, if we want, keep all of the benefits of the first-order theorist. On this view phenomenal consciousness consists in instantiating the right kind of higher-order representation. In particular one that attributes mental states and properties to the subject of the experience. This is what I have called the HOROR theory of phenomenal consciousness and it is metaphysically neutral.

In fact it looks like Dave endorses a non-physical version of this kind of theory in his response to Benj Hellie that he mentions in the discussion. There he says,

In effect, our phenomenology involves both a foreground awareness of redness and a background acquaintance with our awareness of redness. I think the most plausible line here is that phenomenal awareness is an acquaintance-involving relation by its very nature: in virtue of the nature of awareness, to be aware of x entails being acquainted with one’s awareness of x

and in the footnote he continues,

This is a relative of higher-order representation theories of consciousness, and especially of the Brentano-style self-representational views of consciousness that have become popular in recent years (see e.g. Kriegel and Williford 20xx). Some differences: the background awareness should be understood as Russellian instance-acquaintance rather than as a standard form of representation (this immediately avoids all objections from higher-order misrepresentation as well as from oversophistication), and the view does not lend any support to reductive views of consciousness. The awareness relation that the view appeals to is irreducibly a phenomenal relation. Of course someone might attempt to turn this into a reductive theory by identifying the awareness relation by a relation understood in functional terms, say. But just as in the case of first-order representationalism (discussed in chapter 8 of TCC), this move requires an additional and independent functionalism about the phenomenal, a view that is no more plausible here than elsewhere, and which leads to an explanatory gap that is as wide as ever.

Now here he is talking about phenomenal consciousness and not introspection and I am not sure whether the view is that this entire complex gets embedded in an introspective judgement or whether introspecting involves the background awareness coming to the foreground but either way is compatible with the HOROR theory. So, consider the way that Gertler lays out the Acquaintance Approach. She sums it up in the following three theses,

[Acquaintance Approach] Some introspective knowledge consists in judgments that
(1) are directly tied to their truthmakers;
(2) depend, for their justification, only on the subject’s conscious states at the time of the judgment; and
(3) are more strongly justified than any empirical judgments that do not meet conditions (1) and (2).

To be ‘directly tied’ on her account involves demonstrative attention and though that is not a requirement of the view I am happy enough with it. So, on the HOROR theory what will be required is that we deploy demonstrative attention to the proper higher-order representation and is compatible with (1). The term ‘conscious state’ in (2) should be interpreted as the appropriate higher-order representation and so the claim is just that some introspective judgements are justified solely by certain higher-order representations, which is compatible with HOROR theory and because of (1) and (2) these judgments are more strongly justified than other that don’t meet (1) and (2).

So not only is the HOROR theory compatible with introspective acquaintance it is also compatible with ‘same-order’ acquaintance.