  Kumārila, we noted at the beginning of this section, is deeply resistant to the Buddhist doctrine of self-awareness, insofar as that is enlisted by these Buddhists as evidence for the idealist claim that we are, finally, indubitably aware only of the content of our own mental states. Against, though, the Buddhist appeal to the phenomenologically distinctive character of memory, Kumārila can argue that it is not moments of subjectivity that we encounter in memory, but rather the fact that the subject who now remembers is the same as the subject disclosed in the remembered experience. Not momentariness but continuity is the most phenomenologically salient feature of memory—and insofar as Kumārila here again takes his bearings from the guiding epistemological intuition that we are generally justified in taking awareness as veridically disclosing just what it seems to us to disclose. While Buddhists like Dignāga and Dharmakīrti propose, then, an explanation of personhood that is counter-intuitive in light of the phenomenally continuous character of awareness, Kumārila can again invoke his characteristic epistemological doctrine; thus, he argues not only that we are prima facie justified in believing ourselves really to be as we seem (particularly in the case of memory) to ourselves to be, but also that there is finally nothing that can be taken to override that conviction. (See ātmavāda verses 125–26 [Jha 1983, 405], and, as well, Taber 1990.) Kumārila’s account of the self, then, represents another expression of the common-sense realism that informs his entire project.