 Goldman’s positive account starts with the idea that introspection is a quasi-perceptual process that involves attention: “Attention seems to act like an orienting organ in introspection, analogous to the shift of eye gaze or the sniffing of the nose” (2006, 244). Individual attended mental states are then classified into broad categories (similarly, in visual perception we can classify seen objects into broad categories). However, on Goldman’s view this process can only generate introspective knowledge of the general types of mental states (such as belief, happiness, bodily sensation) and some properties of those mental states (such as degree of confidence for belief, and “a multitude of finely delineated categories” for bodily sensation). Specific contents, especially of attitudes like belief, are too manifold, Goldman suggests, for pre-existing classificational categories to exist for each one. Rather, we represent the specific content of such mental states by “redeploying” the representational content of the mental state, that is, simply copying the content of the introspected mental state into the content of the introspective belief or judgment (somewhat like in the Nichols and Stich account). Finally, Goldman argues that some mental states require “translation” into the mental code appropriate to belief if they are to be introspected. Visual representations, he suggests, have a different format or mental code than beliefs, and therefore cognitive work will be necessary to translate the fine-grained detail of visual experience into mental contents that can be believed introspectively.