 These sophisticated views also seem capable of handling a closely related, influential objection. Inspired by Sellars, BonJour (1978, 1985) presented the following dilemma for any foundationalist view that takes one’s justification to consist in or depend essentially on some sort of awareness, acquaintance, or apprehension. (See also, Sellars 1963: Part I, 1975; Davidson 1983; McDowell 1994; and Williams 2005.) Is the awareness or acquaintance that is the alleged source of noninferential justification propositional or conceptual? That is, does it involve the acceptance of a proposition or thought, or at least the categorization of some sensory item or the application of some concept to experience? If, on the one hand, the acquaintance or awareness is propositional or conceptual in this way, then while such acts or episodes of awareness seem capable, in principle, of justifying other beliefs, they would surely need to be justified themselves. The episode of awareness would involve something like the acceptance of a proposition, and such an attitude clearly needs justification if it is to justify anything else. But then, the allegedly foundational belief is not foundational after all. If, on the other hand, we can regard direct awareness as nonpropositional and nonconceptual, then while these acts or states of awareness do not require or even admit of justification—for simply being aware of something is a mental state that is clearly neither justified nor unjustified—they also don’t seem capable on their own of providing a reason or justification for propositional items like beliefs. Therefore, the classical foundationalist’s acquaintance or direct awareness cannot serve as a foundational source of knowledge or justified belief.