 The cases of Socrates and Descartes illustrate that judgments about one’s own epistemic state and capacity can provide reasons to adjust one’s beliefs about the way things are. Less dramatic cases abound in which rationality’s demand for some kind of fit between one’s beliefs (first-order beliefs) and one’s beliefs about one’s beliefs (second-order beliefs) can be seen in the breach. Suppose I am a medical doctor who has just settled on a diagnosis of embolism for a patient when someone points out to me that I haven’t slept in 36 hours (Christensen 2010a). On reflection I realize that she is right, and if I am rational then I will feel some pressure to believe that my judgment might be impaired, reduce somewhat my confidence in the embolism diagnosis, and re-check my work-up of the case or ask for a colleague’s opinion.