 Dewey disputed the shared empiricist conviction that sensations are categorically separable contents of consciousness. This belief, he argued, produced a “whole epistemological industry” devoted to solving the general problem of “correspondence” and a host of specific puzzles (about the existence of an external world, other minds, free will, etc.) (“Propositions, Warranted Assertibility, and Truth”, LW14: 179). This “industry” isolates philosophy from empirically informed accounts of experience and from pressing, practical problems. Regarding the phenomenon of mental privacy, Dewey argued that while we have episodes of what might be called mental interiority, it a latter human development. “Personality, selfhood, subjectivity, are eventual functions that emerge with complexly organized interactions, organic and social” (EN, LW1: 162; see also 178–79). Regarding sensorial atomicity, discussed previously in the section on psychology, Dewey explained sensation as embedded in a larger sensori-motor circuit, a transaction which should not be quarantined to any single phase—nor to consciousness. Sensation emerges dynamically from the engagements of minds, bodies, and their environments, where “environments” includes human language and culture. (Consider, as evidence of how blurry the boundaries between “sensation” and “culture” can be, how differently food tastes in varying circumstances and cultures.)