 Bettcher introduces the notion of intimate personhood (2012b) to further illuminate reality enforcement and its grounding in gender presentation as genital representation. In this view, people are given to us through forms of sensory (and discursive) access that admit of interpersonal closeness (intimacy) and distance (324). This access, she argues, and therefore intimate personhood itself, requires the existence of normative interpersonal boundaries on sensory access to bodies, while the actual structure of boundaries is culturally contingent (325). In our culture, nakedness as a social possibility and a form of self-presentation, she argues, is just as socially-constructed as (public) gender presentation (322). It is determined by the subjection of bodies to sex-differential boundaries of privacy and decency boundaries which protect both the object and subject of sensory access and which provide the underlying rationale for public concealment (322-3). Female nipples, for example are subject to boundaries on sensory access while male nipples are not. Moreover, while a man seeing a woman's genitals may constitute a violation of her privacy, a woman seeing a man's may involve his committing an indecency offense against her (327). Thus, in her view, just as there are two forms of public gender presentation, so there are two sex-differentiated forms of nakedness (326) and her central thesis that gender presentation communicates genital status becomes the more refined view that clothed gender presentation represents naked gender presentation through euphemistic means (329-330).