 But a couple of influential writers—most notably Rogers Albritton and Thompson Clarke (see Albritton 2011 and Clarke 1972)—do not claim that premise (1) is false. Rather, they deny that we are justified in believing that premise (1) is true. According to these writers, what normally justifies us in believing that something or other is epistemically possible is that we can conceive of discovering that it is true. For instance, what justifies me in believing, say, that it’s possible that Donald Trump has resigned is that I can clearly conceive of discovering that Donald Trump has resigned. But if I attempt to conceive of discovering that I’m a BIV, it’s not clear that I can succeed in this attempt. I may conceive of coming upon some evidence that I’m a BIV—but, insofar as this evidence tells in favor of the hypothesis that I’m a BIV, doesn’t it also undermine its own credibility? In such a case, is there anything at all that would count as “my evidence”? (see Neta forthcoming for an elaboration of this point). Without being able to answer this question in the affirmative, it’s not clear that I can conceive of anything that would amount to discovering that I’m a BIV. Of course, from the fact that I cannot conceive of anything that would amount to discovering that I’m a BIV, it doesn’t follow that I’m not a BIV—and so it doesn’t even follow that it’s not possible that I’m a BIV. But, whether or not it is possible that I’m a BIV, I can’t be justified in thinking that it is. And that’s to say that I can’t be justified in accepting premise (1) of BEPA.