 Some accept both forms of “internalism”, though perhaps take one sense to be more fundamental than the other. For example, one might take access internalism to be more fundamental, and hold that one can have access only to mental states and internal facts about them, and so accept mentalism as a consequence. Or one might take the mentalist thesis to be more fundamental, and argue that one has some minimal access to the relevant mental facts, and so accept some form of access internalism as well. But it is possible to accept one form of internalism and reject the other. Some mentalists might deny that we have access to all the mental states or features that make a difference to justification. And some access internalists might hold that we can be directly aware of external objects, external states of affairs, or external abstract entities or relations, and take this direct awareness to make a difference to one’s justification; they would deny that one’s justifiers must always be mental, though they might accept the thesis that there can be no difference in justification without a mental difference, assuming that access even to a non-mental entity counts as a mental relation or mental state.