The intracellular multiprotein complex β‐catenin destruction complex plays a key role in Wnt/β‐catenin signaling. Wnt stimulation induces the assembly of the receptor‐associated signalosome and the inactivation of the destruction complex, leading to β‐catenin accumulation and transcriptional activation of the target genes. The core components of the destruction complex include Axin, APC, GSK3β, CK1α and other proteins. Recent studies demonstrated that Axin and APC undergo liquid–liquid phase separation (LLPS), which is critical for their function to regulate Wnt/β‐catenin signaling. Here, we discuss (...) the possible roles of LLPS in Wnt/β‐catenin signaling and regulation of Axin LLPS by post‐translational modifications. (shrink)

本书收辑的40篇论述,基本包括陈康先生用中外文发表的主要学术著作。全书分两部分,前一部分是研究希腊哲学的论文,后一部分是研究一般哲学问题的论述。.

Shang. Qiu shi lun ji -- Xia. Xu qiu shi lun ji.

In families, mothers and fathers may hold the same or different levels of theories of intelligence. This congruence and discrepancy may influence parental involvement in children’s education. The current study examined how both parents’ theories of intelligence and the direction and degree of the discrepancy of parents’ intelligence theories influence maternal and paternal involvement separately. We measured 1,694 matched pairs of parents’ theories of intelligence and educational involvement, and examined the relationships using linear regressions and polynomial regressions with response surface (...) analysis. The results showed that 1) the mother’s intelligence theory positively related to both paternal involvement and maternal involvement, but the father’s intelligence theory only positively related to paternal involvement; 2) when the parents’ theories of intelligence reached congruence, the parents’ theories of intelligence are positively related to both maternal and paternal involvement; 3) when the parents’ theories of intelligence have discrepancy, the maternal involvement is higher while the mother’s intelligence theory’s level is more incremental than father’s; and 4) when the parents’ theories of intelligence have discrepancy, more discrepancy of parents’ theories of intelligence is related to more paternal involvement. This study revealed the significance of mother’s role in education, highlighted the importance of parents’ congruence and discrepancies in beliefs, examined how parents’ beliefs impact their own behavior and their couple’s behavior. (shrink)

The rapid development of computer vision technologies and applications has brought forth a range of social and ethical challenges. Due to the unique characteristics of visual technology in terms of data modalities and application scenarios, computer vision poses specific ethical issues. However, the majority of existing literature either addresses artificial intelligence as a whole or pays particular attention to natural language processing, leaving a gap in specialized research on ethical issues and systematic solutions in the field of computer vision. This (...) paper utilizes bibliometrics and text-mining techniques to quantitatively analyze papers from prominent academic conferences in computer vision over the past decade. It first reveals the developing trends and specific distribution of attention regarding trustworthy aspects in the computer vision field, as well as the inherent connections between ethical dimensions and different stages of visual model development. A life-cycle framework regarding trustworthy computer vision is then presented by making the relevant trustworthy issues, the operation pipeline of AI models, and viable technical solutions interconnected, providing researchers and policymakers with references and guidance for achieving trustworthy CV. Finally, it discusses particular motivations for conducting trustworthy practices and underscores the consistency and ambivalence among various trustworthy principles and technical attributes. (shrink)

1-pu. Ttang ŭi soksagim -- 2-pu. Mul ŭi norae -- 3-pu. Pulkkot ch'ŏrŏm -- 4-pu. Param ŭi hŭnjŏk.

Companies are increasingly engaging in corporate activism, defined as taking a public stance on controversial sociopolitical issues. Whereas prior research focuses on consumers’ brand perceptions, attitudes, and purchase behavior, we identify a novel consumer response to activism, unethical consumer behavior. Unethical behavior, such as lying or cheating a company, is prevalent and costly. Across five studies, we show that the effect of corporate activism on unethical behavior is moderated by consumers’ political ideology and mediated by desire for punishment. When the (...) company’s activism stand is [incongruent/congruent] with the consumer’s political ideology, consumers experience [increased/decreased] desire to punish the company, thereby [increasing/decreasing] unethical behavior toward the company. More importantly, we identify two moderators of this process. The effect is attenuated when the company’s current stance is inconsistent with its political reputation and when the immorality of the unethical behavior is high. (shrink)

本书回顾社会认识论研究的发展历程和三个阶段的主要学术进展,提出并初步解决了社会认识论研究中的十个难题,预示其在21世纪的发展方向。.

BackgroundThe Chinese government implemented a lockdown to contain the coronavirus disease 2019 pandemic during the Chinese Lunar New Year when people have the tradition to visit families and friends. Previous research suggested that heuristic processing increased risky behavioral willingness and that people’s tendency to use heuristic processing varied across different adulthood stages. This study thus investigated the relationships among age, heuristic processing of COVID-19-related information, and the willingness to have social gatherings during the lockdown.MethodsA sample of 1,651 participants was recruited (...) from an online crowdsourcing platform between January 31 and February 04 in 2020, with a mean age of 30.69, 47.9% being women. Participants completed an online questionnaire about heuristic processing of COVID-19-related information, willingness to engage in social gatherings during the lockdown, age, and other demographic information.ResultsAge was found to have a U-shaped curvilinear relationship with heuristic processing, and heuristic processing was positively correlated with the willingness to have social gatherings. Further analyses showed that heuristic processing curvilinearly mediated the relationship between age and the willingness to have social gatherings.ConclusionCompared with young adults, emerging and older adults are more likely to engage in heuristic processing, which in turn, increases the willingness to have social gatherings. Heuristic processing serves as an underlying mechanism to explain the relationship between age and risky behavioral willingness. (shrink)

This article focuses on the religious hybridity propagated by Wu Leichuan, a reformative Christian thinker from China. The article centers on the question of how to understand the social praxis as well as the interaction and religious hybridity involving modern Western thoughts and traditional Asian thoughts. Wu’s Christian thought contains elements of social praxis that purport to understand sufferings of common people and thus differs from existing dominant Christian theology characterized by materialism and secular success. Wu claims that “benevolence” is (...) inherent in both humanity and in the myriad aspects of the universe, and is deemed identical to the Holy Spirit in Christianity that embraces “love”. He develops his own vision of heaven, which is very similar to the idea of “Society of Great Unity” propounded by Kang Youwei, an adherent of Confucianism, in his theory of Great Unity. The article shows Wu's contribution as a unique thinker and staunch advocate of Christianity within the context of social praxis that emphasizes the praxis-oriented role of Christianity within socialism. In fact, through profound immersion into and cultivation of diverse areas of Asian philosophy and by deeply reflecting the innermost core of humanity, Wu was able to develop his own vision of social ideals. (shrink)

According to Zhiyi 智顗 (538–597), the founder of the Chinese Buddhist Tiantai school 天台宗, “one object is all objects;” hence, all objects are profoundly interconnected. In this paper, I critically examine Zhiyi’s metaphysics of objects as presented in the historical Tiantai texts and subsequently develop a contemporary and accessible thesis of interconnectedness by integrating Zhiyi’s views with resources from contemporary analytic philosophy, particularly relative identity. By drawing on Zhiyi’s insights and incorporating contemporary philosophical ideas, I also illustrate how historical Chinese (...) Buddhism and contemporary analytic metaphysics can be mutually informing. (shrink)

Byun et al. describe how deaf signers deal with communication problems in first encounters with signers of different languages. They show that the basic Conversation Analytic repair mechanisms for dealing with verbal troubles are largely reproduced in gesture and sign, including details of turn‐taking structure, timing and form. This underlines the role of repair as a basic resource for linguistic and interactional creativity across modalities.

Byun et al. describe how deaf signers deal with communication problems in first encounters with signers of different languages. They show that the basic Conversation Analytic repair mechanisms for dealing with verbal troubles are largely reproduced in gesture and sign, including details of turn‐taking structure, timing and form. This underlines the role of repair as a basic resource for linguistic and interactional creativity across modalities.

Few would deny that something ontologically depends on something else. Given that something depends on something, what depends on what? Huayan Buddhism 華嚴宗, a prominent Chinese Buddhist school, is known for its extensive thesis of interdependence, according to which everything depends on everything else. This intriguing thesis is entangled with seemingly paradoxical claims that everything is not only identified with everything else but also contained within it. Moreover, the radical thesis of interdependence entails that dependence is pervasive and symmetric. In (...) this paper, I first develop a contemporary interpretation of Huayan interdependence by employing the definitional account of essence and the essence-based account of dependence. Through these contemporary resources, I elucidate and unify the theses of interdependence, mutual identity, and mutual containment within Huayan Buddhism. I then propose a unique framework of ontological dependence that suggests varying degrees of ontological dependence, aimed at accommodating and explaining away our intuitions against pervasive and symmetric dependence. By contemporizing Huayan Buddhism, I explore its potential and facilitate engagement between contemporary metaphysics and Huayan Buddhism. (shrink)

The Chinese philosophical tradition aims at a departure from the imperfect reality for the sake of the ideal. But it is also clear to the Chinese philosophers that most people would not follow their footsteps in discarding reality and seeking the ideal. The weakness of the ideal in its incapacity to change the uncultivated man defines a common thread of philosophical thinking in China, and constitutes a bitter truth which these philosophers do not make explicit. Seven philosophers from the fifth (...) to the third centuries B.C.E. are analyzed in order to develop a fresh understanding of the dialectic between the ideal and the uncultivated man: Lao Tzu, Confucius, Mo Tzu, Mencius, Chuang Tzu, Hsun Tzu, and Han Fei. Although I treat them individually rather than group similar topics for comparison, I employ a consistent mode of analysis to study each of them. ;I find that Mo Tzu perceives reality as an oppressive order and attributes it to the egoism of the uncultivated man; and under his system, oppression will prevail since Mo Tzu's proposals of political and religious controls are imperfectly designed. Mencius shows that the uncultivated man is driven by profit and is repulsed by the demands of morality, making it difficult to found a moral polity. Hsun Tzu believes that the irrationality in man withdraws the popular support from a ritual and rational regime. ;Lao Tzu argues that reality is divided between "good" and "evil," which are themselves defined by conventions. Both "good" and "evil" acquire perpetuity, and even Lao Tzu's proposal of primitivism cannot destroy them. Han Fei similarly conceives reality as composed of both moral and immoral men. His statecraft either lends support to morality or is unable to curb wickedness; accordingly, he is incapable of improving reality. ;Confucius observes that his gentlemanly ideal splits into halves as his students appropriate one mode or the other. The gentleman is underappreciated because those embodying one half or the other of the good are not sympathetic to the full ideal. Chuang Tzu thinks that most people are gripped by partisan points of view, while only a few have transcended partisanship. His ideal personality, combining both partisan and nonpartisan standpoints, would appear suspect to most people. (shrink)

This book explores the representations of national Asian histories in digital games. Situated at the intersection of regional game studies and historical game studies, this book offers chapters on histories and heritages of Japan, China, Iran, Iraq, Taiwan, South Korea, Indonesia, Singapore, Turkey, and Russia. The volume looks beyond the diversity of the local histories depicted in games, and the audience reception of these histories, to show a diversity of approaches which can be used in examining historical games- from postcolonialism (...) to identity politics to heritage studies. It demonstrates various methodological approaches to historical/regional game studies: case studies of nationally produced historical games that deal with local history, studies of media reception of history/heritage-themed games, text-mining methods studying attitudes expressed by players of such games, and educational perspectives on games in teaching cultural heritage. Through the lens of videogames, the authors explore how nations struggle with the legacies of war, colonialism and religious strife that have been a part of nationbuilding - but also how victimized cultures can survive, resist, and sometimes prevail. Appealing primarily to scholars in the fields of game studies, heritage studies, postcolonial criticism, and media studies, this book will be particularly useful for the subfields of historical game studies and postcolonial game studies. (shrink)

This book examines the political thought of Park Chung-hee, the most revered, albeit the most controversial, former president in the history of South Korea. It looks at the trends in the ideological terrain of contemporary South Korean politics, and the legacy of Park Chung-hee’s authoritarian politics.

새로운 사유의 힘, 자음과모음 뉴아카이브 총서 『성호, 세상을 논하다_성호 이익의 비망록, 성호사설을 다시 읽다』 출간 지난해 ‘뉴아카이브 총서’ 그리고 올 초 ‘하이브리드 총서’를 기획, 출간하며 인문서의 새로운 가능성을 모색한 자음과모음이 2011년 6월, 뉴아카이브 총서 세 번째 책『성호, 세상을 논하다_성호 이익의 비망록, 성호사설을 다시 읽다』를 출간했다. 그간 여러 저술을 통해 옛것의 가치를 되살려온 저자 강명관은 이 책에서 우리 고전 『성호사설』을 텍스트 삼아 지금까지의 작업을 이어가고, 또 넘어선다. 책은 조선 시대 실학자로 이름 높은 성호 이익의 저술 『성호사설』을 독자와 함께 읽어나가며 그 내용과 (...) 의미를 현대적으로 되살린다. 조선 사회를 바라보는 성호의 비판적인 시선과 이를 바라보는 저자의 비판적 시선이 교차하는 지점에서 고전은 ‘지금-여기’의 텍스트로 생생히 살아난다. 저자는 『성호사설』에 실린 글 중 성호의 사상과 저술의 특징을 잘 보여주면서도 조선이라는 특정한 사회상을 선명히 드러내는 글들을 골라 38개의 주제 아래 펼쳐놓는다. 문학에서 정치까지, 조선 시대 지식인의 날카로운 문제의식 『성호사설』은 누구나 한번쯤 들어봤을 유명한 고전이지만, 정작 읽은 이가 드물다. 고전을 지금의 삶에서 동떨어진 과거의 유물로 여기는 태도는 모든 것이 빠르게 바뀌는 현대 한국을 살아가는 사람들에게 어쩌면 당연한 것일지 모른다. 그러나 우리에게 고루한 고전인 이 글은 사실 당대 지식의 최전방에서 써진 글이다. 무려 3007편의 글을 모아 엮은 『성호사설』은 경전과 문학은 물론, 정치, 경제, 관직제도, 외교, 학문, 교육, 서양 소식, 천문, 지리, 전쟁, 무기, 종교, 이단, 풍수, 형벌, 도둑, 유민, 서얼, 노비, 여성, 성性, 의복, 음식, 주거 등 실로 조선사회의 전 국면을 망라하는 방대한 내용을 담고 있다. 『성호, 세상을 논하다』에서 저자 강명관은 한문으로 써진 어려운 고전을 쉽고 생동감 넘치게 풀어놓음으로써 과거와 오늘 사이에 놓인 벽을 허문다. 3007편 모두를 다루진 않고 그중 골자라고 할 만한 글들만을 재편하여 독자와 함께 읽어나가며, 그중에서도 특히 사회 부조리를 드러내는 글들을 주목한다. 책은 인간 성호를 엿볼 수 있는 글에서 시작한다. 1장에 모은 글에서는 학자이기 이전에 한 인간으로서 성호가 어떤 생각을 가지고 있었는지, 어떻게 생활했는지 살필 수 있다. 성호의 소박한 밥상이나 살림살이, 소일거리 등이 담백하게 드러난다. 이 책의 첫 번째 글이기도 한 ‘성호의 생명사상’에서 발견되듯 성호는 검소하고 소박한 삶을 추구했고 만물을 측은하고 공평하게 여겼다. 성호의 생명사상은 즉 만물에 대한 측은지심이며, 이는 백성과 가난한 자들을 살피는 마음으로 이어진다. 2장에서는 비평과 논평 등보다 본격적인 시선을 살펴볼 수 있는데, 백성의 삶과 고충에 대하여, 또 계급이나 제도에 따른 문제에 대하여, 법이나 풍속에 대하여 관찰한 다양한 글을 모았다. 때로 서릿발 같은 비판의 시선으로, 때로 따뜻한 포용의 시선으로 사회 각종군상을 관찰하고 논평한 글을 모은 이 장에서 독자는 성호의 주장뿐만 아니라 조선 시대의 생생한 사회상을 엿볼 수 있다. 백성들의 삶이 고통 받고 무너지는 이유에 대해 성호는 잘 알고 있었다. 사리사욕만을 추구하는 위정자들, 그리고 보다 근본적으로 그들이 권력을 행사하고 부를 착복할 수 있도록 보장된 사회 구조가 문제였다. 뒤이은 3장에서는 이러한 문제들과 그 원인들, 그리고 해결책이라 할 만한 치세와 정치론에 대한 글들을 엮었다. 이 장에 실린 글들은 붕당, 정치, 경제, 외교 등 국가 통치 전략과 구조적 문제들을 다루고 있고 벌열이 붕당으로 붕당이 전쟁으로 이어지는 흐름을 보여준다. 책의 구성은 원래 『성호사설』의 구성을 따르지 않았고, 오늘 날의 독자를 만나기 위해 이같이 새롭게 재편됐다. 『성호, 세상을 논하다』도 그렇거니와, 『성호사설』 자체도 경직되고 진지하기만 한 글은 아니다. 오히려 성호 자신은 이 책에 대하여 ‘한가할 적에 재미삼아서 쓴 글을 모은 것’이라고 하였다. 원래 『성호사설』의 글들은 일정한 목적과 체계 없이 자유롭게 써졌는데, 이러한 비체계성은 자유로운 글쓰기의 가능성을 유감없이 보여주며, 조선 시대 현실을 날카롭게 묘파한 한 지식인의 시선과 문제의식을 오롯이 드러낸다. 과거와 오늘을 관통하는 문제적 시선, 『성호사설』을 다시 읽다! 『성호, 세상을 논하다』는 조선 시대 대표 실학자 성호 이익의 저술 『성호사설』을 누구나 쉽게 읽을 수 있도록 풀어 소개하고 있고 그 내용을 오늘날의 시류에 비추어 전달하고 있다. 이제까지 독자들은 이 고전을 ‘이해하기’보다 ‘배우’며, ‘읽기’보다 ‘외우’며 피상적이고 딱딱한 정보만을 접했었다. 독서의 경험 없이 얻어진 죽은 지식들은 책이 어떤 내용인지 알기도 전에 단절감과 고정관념을 만들어 버렸고, 책과 독자를 멀리 떨어뜨려 놓았다. 강명관의 『성호, 세상을 논하다』는 그동안 우리가 고전에 가지고 있던 고정관념을 뛰어넘을 좋은 계기가 되어준다. 그러나, 이 고전을 박물된 과거의 유적이 아닌 오늘날의 살아있는 텍스트로 변모시키는 것은 무엇보다 성호와 저자의 ‘문제의식’이다. 성호의 문제의식이 벌열과 당파가 만연한 조선사회에 질문을 던지는 것이라면 저자의 전략은 이런 그의 시선을 통해 오늘날의 현실을 고발하는 것이다. 성호의 글들은 조선 사회를 읽는 기표이자 그 자체로 문제의식이지만 강명관의 전략점을 만나며 오늘날의 부조리를 읽어낼 기표가 된다. 오늘날의 칼럼을 연상시키며 당대성을 선명히 드러내는 성호의 글들을 읽으며 독자는 조선 사회라는 특정한 사회의 모습을 관찰할 뿐 아니라 그에 겹쳐지는 21세기 한국을 사는 우리들의 부조리를 읽어낸다. 이렇게 고전은 오늘날의 텍스트로 확장되며, 고전을 대하는 우리의 안일한 태도와 부조리를 외면하는 무관심한 태도에 일침을 놓는다. 한편, 실학자라는 인상에 갇혀 폭넓게 평가되지 못한 성호 이익 역시 이번 글을 통해 실학자로서의 면모뿐 아니라 제야의 지식인으로서, 유학자로서, 유교적 가부장제 안에서 나고 자란 조선남성으로서의 새로운 면모를 드러낸다. 그 중에는 우리가 개혁가라고 생각했던 성호에게서 연상할 수 없는 보수적인 주장이라던가, 소박한 생활인으로서의 모습 등도 있다. 이 책은 성호라는 한 조선의 지식인을 새롭게 조명하고, 그의 눈을 통해 조선이라는 특수한 사회와 그 이면의 문제들을 관찰하며 이를 오늘날의 문제로 되살리는 글이다. 저자의 이런 방법론은 과거와 오늘 사이의 단절을 해소시킬 뿐 아니라 ‘지금-여기’에 사는 우리들의 문제를 되짚어 보게 한다. 강명관의 『성호, 세상을 논하다』는 『성호사설』로 들어가는 첫 걸음일 뿐 아니라, 우리 고전에 다가가는 첫 걸음이 되어줄 것이다. (shrink)

The era of the Internet of Things provides a free space for the public to participate in the consumption, production, dissemination and sharing of art and aesthetics in a way that is accessible and equal to all. This promotes the development of daily aesthetic and artistic practices of the masses in the age of sharing, thus promoting the development of Community Art. Based mainly on the perspectives and theoretical orientations of the disciplines of art theory and art anthropology, this paper (...) explores the development and impact of Community Art based on the research background of the post-modern art world by comprehensively applying research methods such as theoretical deduction, phenomenology and case study analysis. In the postmodern art world, exchanges and intermingling between different art forms, such as contemporary art, popular art, ethnic folk art and local art, promote dialogue, exchange and cooperation between different groups and classes. Therefore, the postmodern art world has shaped a public aesthetic space based on the popular sharing platform of Community Art, which advances the construction of artistic community. Although this study is dedicated to a comprehensive and in-depth analysis of “Community Art” in the context of the postmodern art world, some points may not be adequately argued due to the author's current level of academic research and the availability of information. Future research can continue to expand the scope of the study and enrich the research methodology with the development of the practice, so as to better make up for the shortcomings of this study. (shrink)

Within the social ontology of the nationalist model, the main agents of global justice claims are viewed as nation states or national collectivities. By contrast, within the cosmopolitan model, individuals, as citizens of the cosmopolitan world, are viewed as agents of global justice claims. I argue that neither of these models appropriately reflect the ontological conditions and circumstances of justice that have been produced by the current processes of globalization nor capture the justice claims of women who suffer as a (...) result of the global economy. As an alternative, I propose a transnational feminist model: processes of globalization have generated transnationalized socioeconomic units as ontological conditions of justice, and, in such conditions, transnational women’s collectivities are viewed as agents of global justice. -/- . (shrink)

After the Covid-19 vaccination started, social media users created an enormous amount of content on the vaccines. Especially in the early stages of vaccination, people searched and watched YouTube videos sharing personal experiences after getting the vaccines (i.e., vaccine review videos), usually titled “I got the COVID-19 vaccine.” Few studies have examined the characteristics and impacts of vaccine review videos on viewers’ responses (e.g., likes, dislikes, comments). This study investigates the content of, and reactions to, the most-viewed Covid-19 vaccine review (...) videos on YouTube, based on the social communication framework. A quantitative content analysis of 148 vaccine review videos revealed their unique characteristics, including source expertise, message valence, narration, and topics. Most of the videos had a positive tone, with some urging vaccination and showing pro-vaccine attitudes. Furthermore, source expertise and hybrid message types (messages conveyed in narrative and informative ways) were not significantly related to positive responses. Rather, non-expert videos received more positive responses. The findings concern the public opinions surrounding new vaccines, including related concerns and attitudes. Given the positive tone of the content, vaccine review content made by diverse groups can be encouraged by public health institutions regardless of the creators’ expertise. (shrink)

Deliberations and discussions on inter-caste relationships in South Asia so far have been fixed within the confines of heterosexuality. Not only are heterosexual inter-caste relationships the default imagination of an inter-caste love, but also notions of heteronormativity dominate discussions of inter-caste love, relationship and, importantly, inter-caste marriages. In asking ‘queer’ questions about caste, this article analyses what an inter-caste dynamic means for social movements which rally around notions of love and desire or choose to reject them. This article recentres desire (...) and intimacy into caste to imagine queer (im)possibilities of dalit love. In doing so, the article asks: where is the dalit lover? Building upon conversations and interviews with five dalit-queer scholars, intellectuals and activists, as well as provocations offered by them, this article complicates ‘inter-caste love’ itself as a site of power and politics, of social categorisation as well as of critical theorisation. (shrink)

Since the transparency approach to introspection need not posit a dedicated mechanism specialized for detecting one’s own mental states, its economy is often viewed as a major advantage by both proponents and opponents. But sometimes economy comes at the cost of relying on controversial views of the natures of mental states. Perceptual experience is a case in point. For example, Alex Byrne’s account relies on the view that experience constitutively involves belief, and Matthew Boyle’s account relies on the view that (...) experience constitutively involves a form of implicit consciousness of experience. In this paper, I develop a transparency account of our access to our experiences that retains the benefit of economy while avoiding the cost of relying on controversial views of the nature of experience. I start by discussing Byrne’s and Boyle’s accounts. I focus on the problems that lead them to hold the controversial views they do, and raise some challenges to their solutions. I then develop my own account. I argue that when you attend to an object, your experience gives you justification to believe that you see the object (under some descriptions). I close by highlighting some advantages of my account. I argue that it (1) can solve the problems facing Byrne and Boyle without relying on controversial views of the nature of experience; (2) respects the idea that there is something special about our access to our minds; and (3) can be generalized to other cases of introspection. (shrink)