 Now it seems plausible that one’s manifestation of propositional knowledge can be intelligent in some cases but not in others. For example, one might manifest one’s knowledge intelligently by bringing to bear one maxim that is appropriate instead of any other that is not to the particular situation which the agent faces. By IPP, if one’s manifestation of knowledge-that in a particular situation is intelligent, it requires one’s manifesting one’s knowledge-how. If intellectualism is true, that would in turn require manifesting one’s knowledge-that. If this manifesting of propositional knowledge is intelligent too, though unintentional, it requires knowledge-how. And so on. We get an infinite regress if one accepts that manifesting propositional knowledge can be an intelligent performance, also when it is not an intentional action. (For similar lines of argument, see also Fridland 2013, 2015; Löwenstein 2016: 276–80; Small 2017: 62–3).