 Although it is not always offered explicitly as an argument, many no doubt reject the acquaintance theorist’s account of both noninferential and inferential knowledge out of fear that the account will inevitably lead to a radical skepticism. If knowledge by acquaintance is restricted to belief in propositions where one’s epistemic situation precludes the possibility of error, critics might well be right in suggesting that we have a tiny body of knowledge secured by direct acquaintance. The rest of what we know or justifiably believe must be secured by inference, and the fear is that we simply don’t have anything like the inferential resources to get from such a narrow base to commonsense beliefs about the world around us. Even if we allow for some fallible foundational beliefs, as many contemporary acquaintance theorists do (see  section 6),  one might still worry that the class of facts with which we are acquainted do not constitute a very impressive base. How legitimate that fear is depends very much on the analysis of inferential knowledge one accepts. If one requires access to probabilistic or explanatory connections as a condition for inferential knowledge, then unless one can be acquainted with such connections holding between propositions, skepticism does, indeed, loom on the horizon. A number of acquaintance theorists are more optimistic, however, that skepticism regarding the external world can be avoided (see McGrew 1995; Moser 1989; BonJour 2003; and Hasan 2018).