 However, to think of such theories as admitting relatively less richness to phenomenal intentionality could mislead us. An aspect of this: one may limit richness in the manner just suggested, while expanding it in other ways. In the case of vision one indication of richness might lie in how finely discriminatory the intentional/representational differences in phenomenal character are: a richer view would recognize more differences in colors or shapes figure in experience in this way, a sparser view fewer. The question here would be roughly: how much can you visually experience of space, of color, in a given amount of time? On such matters, both Tye’s and Prinz’s accounts would come out as rich relative to others—since they would say that a higher level of spatial detail is experienced even in relatively brief visual presentations (such as letter arrays) than would others—like Dennett, who advocates a professedly “sparse” view of consciousness. Controversies of this sort about richness versus sparseness have recently played out in complex ways that combine phenomenological considerations with detailed interpretation of experimental work on vision (concerned, e.g, with “change blindness”, “inattentional blindness”, “masking”, and “Sperling paradigm” cuing effects). (See, for example, Block 2012 for discussion of such issues, in support of a relatively rich view.) And such questions about the “fineness of grain” or “detail” in visual experience have often been discussed in connection with questions about the conflict or harmony between what first-person reflective judgment (“introspection”) seems to tell us about experience and what experimental data reveal (see Noë 2002 on the “grand illusion hypothesis”).