 Contrasting the Good and Bad cases has motivated some Testimonial Reliabilists to endorse one version of Anti-Individualism. The core idea here is that insofar as testimonial justification should be understood in terms of the cognitive processes implicated in the production of the hearer’s belief that p, the relevant processes must include both (a) the processes involved in the production of the speaker’s testimony and (b) the processes involved in the hearer’s consumption of what the speaker said. For instance, the cognitive processes internal to Wilma were the highly reliable in both Good and Bad, e.g., in both cases she was equally good at monitoring for signs that Barney was being insincere. However, the processes internal to Barney that were implicated in his utterance that p were reliable in Good (i.e., Barney spoke from knowledge) but unreliable in Bad (i.e., Barney uttered that p in an attempt to be deceptive). Thus, by giving an account of testimonial justification that requires both the speaker and hearer to be reliable producers and consumers of testimony respectively, Testimonial Reliabilists who endorse this Anti-Individualistic approach can explain why Wilma’s belief seems better off in Good than it is in Bad. (Goldberg [2010a] defends Anti-Individualism on these grounds, and Graham (2000b) and Lackey (2008) also defend Anti-Individualistic views by requiring that in order for a hearer to acquire testimonial justification, not only does the hearer need to be a reliable consumer of testimony, the speaker needs to be a reliable testifier as well. Finally, Kallestrup and Pritchard (2012), Gerken (2013), Pritchard (2015), and Palermos (forthcoming) have recently defended versions of Anti-Individualism according to which the testifiers in the hearer’s local environment need to be reliable in order for the hearer to acquire testimonial knowledge from the particular speaker in question).