  It might also be worried that Kumārila’s account of falsification leaves the epistemic process infinitely open, with something like an infinite regress of potential revisions—that we could never be entitled, on this account, to claim anything like knowledge. Regarding this line of objection,  Kumārila  and his commentators finally fall back on an appeal to common sense, urging that it is unreasonable to encourage doubt where no specific cognition of any deficiencies explicitly raises one; otherwise, as the commentator Sucaritamiśra puts it, “there would be the unwanted consequence of annihilating all worldly discourse.” The Mīmāṃsakas thus take it that skeptical concerns can reasonably be pressed only so far, and that if it is thought that we are entitled only to those beliefs that have been decisively secured against all such doubts, then it would turn out that we know very little indeed. This thought reflects, again, Kumārila’s commonsense realism, according to which it is beyond doubt that we do know a great deal, and that any epistemology according to which that turns out to be problematic is, ipso facto, to be thought suspect.