 Why is acquaintance with a fact that corresponds to one’s thought not sufficient for justification? Consider the example mentioned above. I can be directly aware of there being a decagon in my visual field, believe that there is a decagon in my visual field, and yet I might fail to be justified if I believe this not because I am unaware of there being a decagon in my visual field, but because my belief was little more than a guess, or because I believe (without justification) that there are always decagons in my visual field. This might suggest that the acquaintance theorist need only add some condition to the effect that the subject must believe that p because she is aware of a corresponding fact. Most acquaintance theorists will not be entirely happy with this suggestion. Acquaintance theorists are paradigm internalists about justification: they typically accept the internalist thesis that one can be justified in believing that p only if one has a reason or evidence in favor of p’s truth, something in virtue of which the truth of p is not a mere accident from his or her perspective; externalists deny this thesis (see the entry on  internalist vs. externalist conceptions of epistemic justification).  Acquaintance theorists are therefore likely to insist that awareness of the fact that p cannot provide justification for believing that p unless the subject is in some way also aware of the relevance of that fact to the truth of p. This awareness of the relevance of some fact to the truth of p might be accepted as part of  the epistemic basing relation,  and for this reason necessary for “doxastic justification”: in order for S to be justified in believing that p on the basis of some ground or evidence e, S must be aware of the relevance of e to p’s truth, and believe that p directly because of this awareness. Alternatively, the awareness of the relevance of some fact to the truth of p might be taken as a condition for even “propositional justification”: in order for S to have or possess noninferential justification for believing that p (even if S does not believe that p, or does not properly base the belief on that justification), S must not only be acquainted with some fact that is relevant to the truth of p, but must also be aware, in some way, of the relevance of that fact to the truth of p. Moser (1989: 141–5) seems to endorse a view of the former sort, while Fumerton (1995) endorses the latter. (While the distinction between propositional and doxastic justification is important, to simplify discussion, we do not distinguish carefully between these below.)