  The foregoing remarks, although bordering on the platitudinous, naturally suggest a substantive model of the norms which govern our practice of belief attribution. According to the model in question, in attributing beliefs to you, I should, all else being equal, attribute to you the belief that p just in case it would be reasonable for you to believe that p given your total evidence. This is the core idea behind one popular version of the Principle of Charity. According to this line of thought, I am justified in drawing inferences about what you believe on the basis of my knowledge of your epistemic situation. Thus, if I know that your evidence strongly suggests that it will rain today, then (all else being equal) I should attribute to you the belief that it will rain today. On the other hand, if I know that your evidence strongly suggests that it will not rain today, then I should likewise attribute to you a belief to that effect. Although on a given occasion a thinker who is generally reasonable might fail to believe in accordance with her evidence, such cases are exceptional. In the absence of any reason to think that a given case is exceptional in this way, one is licensed to draw inferences about the contents of another's beliefs on the basis of information about the character of her evidence. The default assumption is that a person's beliefs are those that it is appropriate for her to hold given the evidence to which she has been exposed.