 As we have seen, the familiar experience of temporarily failing to notice one’s pain while engrossed in conversation serves as a potential illustration of acquaintance. In at least some such cases, the pain does not disappear entirely, even though one no longer notices it. Some may be inclined to deny that one can have a pain without being in some way aware or conscious of the pain. (BonJour 2003 seems to hold this view. See also, Chalmers 2010: 291.) But it does seem that the sort of case Fumerton describes is a genuinely possible, indeed frequent, occurrence, and that the act of noticing one’s pain is not a mere predication of one concept to another (e.g., predication of the concept pain to the concept present experience), but an act of fixing one’s mental gaze, so to speak, on some particular feature or aspect of one’s experience. A relation of acquaintance seems to provide just what is needed here: if acquaintance is a relation that one can stand in to one’s experience or to some feature of the experience, that would account for the possibility of having an experience of something, like a pain or some other sensation, temporarily failing to notice it, and then noticing it again. Can BonJour’s account handle such cases as well? BonJour does qualify the awareness required for justification in a particular way that may help him to make sense of such cases. I can be conscious of or directly aware of a great many features simultaneously, but can attend to only a few features at any one time. For BonJour, attention is not entirely separate from the built-in awareness, but is “built upon it via what might be described as a selective focus” (2003: 192). So, while I cannot be in pain without being conscious of or aware of the pain, I can be in pain without attending specifically or selectively to the pain. Gertler (2001) presents an account of the justification of introspective beliefs that takes attention as a primitive, direct awareness. Though the connection to acquaintance is not explicit there, in more recent work Gertler defends the same view as an “acquaintance approach” to introspective knowledge, so called because it is inspired by Russell’s theory of acquaintance (2011, 2012). She seems to regard demonstrative attention (the sort of attention that makes possible introspective judgments with demonstrative content, e.g., “I am experiencing this property”) as made possible by acquaintance (2012). Taylor (2013) discusses a number of phenomenological and theoretical advantages to identifying acquaintance with attentive awareness.