 The Mind-Only school is committed to the reality of a special kind of reflexive awareness (rang rig), by means of which the mind knows itself, a way that is different from the way a mind knows any other object. Geluk scholars deny that there is any such distinctive mode of reflexive awareness; the mind is simply a dependently arisen phenomenon, just like any other, and is known in just the way that other phenomena are known. Moreover, nothing appears the way it really is to an ordinary being (Jamyang Zhepa in Hopkins 2003, 930). For this reason, this philosophy does not partake in ordinary phenomenology. Instead, it is primarily concerned with critical ontology, or what we could call a form of “ontological deflationism,” in that it aims to undermine the foundations of the entire ontological project (MacKenzie 2008, 197). Philosophers in the Geluk tradition also point out that the posit of reflexive awareness attributes to the mind a special status as an independently existent, self-knowing entity. Yet a unique, first-personal access to self-awareness, being simply given in experience, presumes immediate access to truth. Tsongkhapa and his followers take this as a further reason to reject this view, since according to those in the Geluk tradition, conventional truths are interdependent, and knowledge is always mediated and contingent. Moreover, they argue, reflexive awareness offers no explanatory power in the realms of either the conventional or ultimate truth. Indeed, Tsongkhapa argues that in the Consequence School, neither this kind of foundational consciousness nor reflexive awareness are taken to exist even conventionally—they are simply philosophical errors.