 Ryle accepts the sort of privacy or secrecy that attends our dreams, imaginings and silent soliloquies and he concedes that besides the dispositional one there is another sense of ‘know’ which has to do with what a person is presently thinking, feeling or doing. He does not deny the existence of mental processes of this kind (again, a reason to resist calling him a ‘behaviourist’); nor does he deny that I am the only one in a position to say what, for example, my musings, ponderings, or dreams are about. Nor does Ryle deny that usually when we witness something, or feel something, or act in such-and-such a way we are able, when asked, to give a correct account of it. He denies, rather, that either the “luminous” or “refulgent” view of consciousness or one that buys into the intellectualist legend is required to accommodate this ability. He acknowledges that the concept of visualizing, imagining, or “seeing” in the mind’s eye, and “hearing” in the mind’s ear are useful concepts. He denies that these uses commit us to the existence of pictures or images that we contemplate or tunes that we hear: rather than construe someone who pictures his nursery as the spectator of a resemblance of his nursery, he should be construed as resembling a spectator in his nursery (1949a, 234).