 Transparency approaches to self-knowledge, like Evans’, emphasize cases in which it seems that one arrives at an accurate self-ascription not by means of attending to, or thinking about, one’s own mental states, but rather by means of attending to or thinking about the external states of the world that the target mental states are about. Note that this claim has both a negative and a positive aspect: We do not learn about our minds by as it were gazing inward; and we do learn about our minds by reflecting on the aspects of the world that our mental states are about. The positive and negative theses are separable: A pluralist might accept the positive thesis without the negative one; an advocate of a self/other parity theory or an expressivist account of self-knowledge (with respect to a certain class of target states) might accept the negative thesis without the positive. (N.B.: In the philosophical literature on self-knowledge “transparency” is also sometimes used to mean something like self-intimation in the sense of Section 4.1.1 below, for example in Wright 1998; Bilgrami 2006. This is a completely different usage, not to be confused with the present usage.) Because transparency accounts stress the outward focus of our thought in arriving at self-ascriptions, calling such accounts accounts of “introspection” strains against the etymology of the term. Nonetheless, some prominent advocates of transparency accounts, such as Dretske (1995) and Tye (2000), offer them explicitly as accounts of introspection.