 Dretske’s defense of our direct, perceptual knowledge of another mind differs significantly from the one that is found in the work of McDowell or Duddington. Dretske is not interested in scepticism, or in giving an account of knowledge that is sceptic-proof. He is interested only in saying how it is that we come to know what others think and feel, to identify the source of our knowledge here (cf.  §1).  While we often say that we just can see that another thinks something or feels a certain way, it is also thought that there is an obstacle to taking perception to be a possible source of knowledge here. Dretske identifies the obstacle here to arise from the fact that it is generally thought that another’s mind is unobservable: while one can see the smile, the clenched fist or the hunched shoulder, one cannot see what lies behind these things (Dretske 1973: 36). While Dretske agrees that you cannot see another’s joy, anger or depression, he believes you can see (the fact) that another is happy, angry or depressed. The distinction here goes along with another that Dretske draws between what he calls “non-epistemic” and “epistemic seeing”. The former is a relation between a person and a thing (Dretske likens this relation to stepping on a bug), while the latter has “positive belief content” (Dretske 1966). He points out that just as one can see that someone is wealthy without seeing their wealth, or see that the metal rod is hot without seeing the heat, so one can see that another is happy, angry, depressed and the like without seeing the other’s joy, anger or depression (Dretske 1966 and 1973). Dretske suggests an analysis of epistemic seeing, which analysis contains an all-important reliability condition: the conditions under which, for example, Sally sees that Tom is angry must be such that Tom would not look angry to Sally unless he was angry. It is the satisfaction of this reliability condition that allows the satisfaction of the analysis to amount to both a visual and an epistemic  achievement.[6]