 It is sometimes taken to be the case that perception and inference exhaust the alternatives when we consider how we might account for our knowledge of others. But, as we have seen in  §1.4.2,  Stein’s account eschews a straightforwardly perceptual account of our knowledge here without yet succumbing to an inferential one. It may be more fruitful if one thought of the opposition here to be between indirect and direct accounts of our knowledge of others. What many who oppose inference are against is the mind-body relationship upon which it is  based.[10] 