 Various responses have been proposed. Some see no significant problem with denying that the evil demon victim is justified. If this is not a blanket rejection of the appeal to intuitions, it would help to account for the intuitions in some way, and some responses that appeal to an ambiguity in “justification” could be understood as doing just that. For example, Goldman (1988) says that the counterpart’s belief is “weakly justified” in the sense that the belief, though formed by an unreliable process, is one the subject is epistemically responsible or blameless for having, but the belief is not “strongly justified” in the sense that involves reliability. This does not seem to be adequate, for intuitively, there is something positive about the deceived counterpart’s situation that is not captured by saying that he is epistemically responsible or blameless. A subject who reasons in accordance with principles that are horribly defective in ways he cannot detect may have tried his best and be as epistemically blameless as an evil demon victim who attends carefully to his experiences and follows good principles of reasoning, but there’s something clearly positive about the latter’s epistemic situation that goes beyond epistemic blamelessness (see Audi 1993: 28, and Pryor 2001: 117 for discussion of this point). Some externalists like Bach (1985) and Engel (1992) posit a similar sort of ambiguity between doxastic and personal justification, i.e., between a belief’s being justified and a person’s being justified in holding the belief, so that the demon victim is justified in believing as he does, but his beliefs are not justified. Kvanvig and Menzel (1990) object that a person’s being justified in believing something entails that their belief is justified, so that the distinction cannot help with the problem, but Littlejohn (2009) argues that there is no such entailment, that the distinction between personal and doxastic justification is coherent and well-motivated, and that it can help with the new evil demon problem.