 A substantial philosophical tradition, going back at least to Descartes (1637/1985; 1641/1984; also Augustine c. 420 C.E./1998), ascribes a kind of epistemic perfection to at least some of our judgments (or thoughts or beliefs or knowledge) about our own minds—infallibility, indubitability, incorrigibility, or self-intimation. Consider the judgment (thought, belief, etc.) that P, where P is a proposition self-ascribing a mental state or process (for example P might be I am in pain, or I believe that it is snowing, or I am thinking of a dachshund). The judgment that P is infallible just in case, if I make that judgment, it is not possible that P is false. It is indubitable just in case, if I make the judgment, it is not possible for me to doubt the truth of P. It is incorrigible just in case, if I make the judgment, it is not possible for anyone else to show that P is false. And it is self-intimating if it is not possible for P to be true without my reaching the judgment (thought, belief, etc.) that it is true. Note that the direction of implication for the last of these is the reverse of the first three. Infallibility, indubitability, and incorrigibility all have the form: “If I judge (think, believe, etc.) that P, then …”, while self-intimation has the form “If P, then I judge (think, believe, etc.) that P”. All four theses also admit of weakening by adding conditions to the antecedent “if” clause (e.g., “If I judge that P as a result of normal introspective processes, then …”). (See Alston 1971 for a helpful dissection of these distinctions; all admit of variations and nuance. Also note that some philosophers [e.g. Ayer 1936/1946; Armstrong 1963; Chalmers 2003; Tye 2009] use “incorrigibility” to mean infallibility as defined here, while others [e.g., Ayer 1963; Alston 1971; Rorty 1970; Dennett 2000] use it with the more etymologically specific meaning of [something like] “incapable of correction”.)