 For if self-knowledge is to be construed as a sort of perception of inner states or events that are (by the special faculty of introspection or by the “refulgence” of consciousness) “visible” to me but not to others, then Cartesianism, though seeming to leave knowledge of our own minds intact, instead presents an untenable picture of what this “knowledge” can be. Sorting out this confusion puts what can genuinely be called self-knowledge on relative parity with other-knowledge. It will also leave room for the importance of “unstudied talk”, “ego-pronouncements”, or “avowals”, which do enjoy protection from epistemic criticism. But once the nature of this protection is understood, philosophical perplexity should be extinguished, not kindled.