 Some acquaintance theorists seem to disagree about the nature of acquaintance. Fumerton regards acquaintance as a sui generis relation; it “cannot be informatively subsumed under a genus, and…cannot be analyzed into any less problematic concepts” (1995: 76). It is an irreducible relation that can hold between a self and some object, state, property, or fact. Like Fumerton and other acquaintance theorists, BonJour agrees that there is a form of awareness that is nonjudgmental and that is “infallible” in the sense that it requires the existence of its object; and like other classical foundationalists, he takes all justified beliefs (or at least all justified empirical beliefs) to depend, ultimately, on this form of awareness. Unlike Fumerton however, BonJour (2003) takes this awareness to be a “built-in” or intrinsic to conscious or experiential states. On this view, awareness is not a relation between the self and something else, but is an intrinsic feature of the mental state itself, though one that is still relational in the sense that it is directed at something; and what one is aware of is just the specific character or content of that state of awareness. So, while Fumerton takes the fundamental awareness or acquaintance to be a relation, BonJour takes it to be an intrinsic feature of all experiences or conscious states. Awareness or acquaintance is perhaps most naturally thought of as a relation between a self and something else: we typically talk of people, animals, persons, selves, minds, etc. being aware of things, states, properties, or facts. However, a view that regards the most fundamental sort of awareness as an intrinsic property of certain mental states might still be able to make sense of such talk: to say that I am directly aware of X is just to say that I am in a state with “built-in” awareness of X.