  In fact it seems that many religious believers combine full belief with “doubts” in the sense of some reasons for doubting, or they combine partial belief with what they take to be weighty reasons for disbelief. According to evidentialism this is not justified. Other believers consider that, on reflection, they have little reason for doubting but that they have almost no positive evidence for their religious beliefs. According to evidentialism this too is unjustified.  This raises the question, how can we adjudicate between an epistemological thesis which might otherwise be believed and a religious belief which that thesis implies is unjustified?  The Enlightenment assumed two related, hegemony theses, those of epistemology and of evidentialism. The hegemony of epistemology states that (a) human beings can discover the correct epistemology in isolation from discovering actual human tendencies to form beliefs, and so (b) there is an overriding reason to use the correct epistemology (once discovered) to correct the above-mentioned tendencies.  The hegemony of evidentialism adds to the hegemony of epistemology the further thesis that (c) evidentialism is the correct epistemology. If, according to evidentialism, full or even partial religious beliefs are unjustified, then, given the hegemony of evidentialism there is an overriding reason to reject those beliefs. Perhaps the clearest exponent of this position is the comparatively recent Clifford whose use of moral vocabulary conveys well the overriding character of the reasons epistemology is said to provide. His position is summed up in the famous quotation: “It is wrong always, everywhere, and for anyone, to believe anything upon insufficient evidence” (Clifford 1879: 186).