  In response realists will fully accept that we believe that change and continuity (of the Modest and/or Strong forms) are features of our immediate experience. What they are unlikely to accept is the proposal that (in effect) these features of our experience reduce to these beliefs. They will claim – and on the face of it, plausibly – that we know there is more to our consciousness than our beliefs about our consciousness. We know this because we have direct introspective access to the content and character of our experiences, and typically, our beliefs about the character of our experiences are informed by what introspection reveals. Hence if we believe our visual field is spatially continuous, it is because – when we direct our attention and introspect – we find precisely this; similarly, if we believe our immediate experience exhibits continuity and embraces change, it is because these same features are to be found in our experience. Prudent realists will accept that our judgements about the character of our experience are fallible. But they will also point that our judgements are less likely to err when they concern the more basic and ubiquitous features of our consciousness, and – arguably – change and continuity are among these features. The situation would be different if the antirealist could provide reasons for being particularly sceptical about our judgements concerning change and continuity – reasons for thinking that our beliefs about these features of our experience are more dubious than the belief that colour, sound or warmth are experienced. It is certainly possible to argue – and some antirealists have (e.g., Plumer 1985) – that we know these beliefs are false because it is impossible to provide intelligible account of how we can be directly aware of change or movement. We will be considering such arguments when we come to assess the viability of the various realist proposals.