 Lehrer’s concept of coherence does not seem to have much in common with the traditional concept of mutual support. If one takes it as essential that such a theory make use of a concept of systematic or global coherence, then Lehrer’s theory is not a coherence theory in the traditional sense because, in Lehrer’s view, “[c]oherence … is not a global feature of the system” (1997, 31), nor does it depend on global features of the system (31). A critic may wonder what reasons there are for calling the relation of meeting objections to a given claim relative to an evaluation system a relation of coherence. Lehrer’s answer seems to be that it is a relation of “fitting together with”, rather than, say, a relation of “being inferable from”: “[i]f it is more reasonable for me to accept one of [several] conflicting claims than the other on the basis of my acceptance system, then that claim fits better or coheres better with my acceptance system” (116), and so “[a] belief may be completely justified for a person because of some relation of the belief to a system to which it belongs, the way it coheres with the system, just as a nose may be beautiful because of some relation of the nose to a face, the way it fits with the face” (88). Olsson (1999) has objected to this view by pointing out that it is difficult to understand what it means for a belief to fit into a system unless the former does so in virtue of adding to the global coherence of the latter.