nd in favour of the view that we can
be aware of an awareness.

Dunlap asserts (to return to James) that the real ground for James's
original belief in introspection was his belief in two sorts of
objects, namely, thoughts and things. He suggests that it was a
mere inconsistency on James's part to adhere to introspection after
abandoning the dualism of thoughts and things. I do not wholly agree
with this view, but it is difficult to disentangle the difference as to
introspection from the difference as to the nature of knowing. Dunlap
suggests (p. 411) that what is called introspection really consists of
awareness of "images," visceral sensations, and so on. This view, in
essence, seems to me sound. But then I hold that knowing itself consists
of such constituents suitably related, and that in being aware of them
we are sometimes being aware of instances of knowing. For this reason,
much as I agree with his view as to what are the objects of which
there is awareness, I cannot wholly agree with his conclusion as to the
impossibility of introspection.

The behaviourists have challenged introspection even more vigorously
than Knight Dunlap, and have gone so far as to deny the existence of
images. But I think that they have confused various things which
are very commonly confused, and that it is necessary to make several
distinctions before we can arrive at what is true and what false in the
criticism of introspection.

I wish to distinguish three distinct questions, any one of which may be
meant when we ask whether introspection is a source of knowledge. The
three questions are as follows:

(1) Can we observe anything about ourselves which we cannot observe
about other people, or is everything we can observe PUBLIC, in the sense
that another could also observe it if suitably placed?

(2) Does everything that we can observe obey the laws of physics and
form part of the physical world, or can we observe certain things that
lie outside physics?

(3) Can we observe anything which differs in its intrinsic nature from
the constituents of the physical world, or is everything that we can
observe composed of elements intrinsically similar to the constituents
of what is called matter?

Any one of these three questions may be used to define introspection. I
should favour introspection in the sense of the first question, i.e. I
think that some of the things we observe cannot, even theoretically, be
observed by any one else. Th