  The Buddhist logico-epistemological enterprise rests on two  major viewpoints: (i) the domains of language and conceptual thought  are identical; and (ii) direct perception can in fact provide access  to the simple, further irreducible, data of experience or the  particular as such (the svalakṣaṇa). It is  debatable, however, whether this position on the intrinsic validity  of perceptual cognitions implies that the Buddhist epistemologists  pursue a kind of epistemic foundationalism (akin to that of modern  sense datum theorists) or, rather, that they are concerned with the  intentional character of the phenomenal contents of experience (see  Siderits 2004, Dreyfus 1996, Tillemans 1999, 2003, Coseru 2012).