 It is unclear whether such a move genuinely rescues coherentism or simply replaces it with a version of foundationalism. If consonance with experience can increase the credibility of a belief, then it begins to look as if that belief satisfies at least some (“weak”) foundationalist definitions of an epistemologically basic belief. Instead, the nondoxastic coherentist might insist that experiences justify perceptual beliefs, but only in the presence of the right background beliefs about which experiences reliably indicate which distal states of affairs, where these background beliefs are themselves justified in a coherentist manner (Gupta 2006). This view seems to be securely coherentist, though it threatens to render coherence with experience optional in just the way BonJour’s older view did. The crucial question here is whether experiences—alone, and in and of themselves—affect the coherence of a belief system, or whether they do so only in the presence of the relevant metabeliefs. If the former, then “nondoxastic coherentism” may not be significantly different from some form of foundationalism. If the latter, then an agent lacking the requisite metabeliefs might satisfy the coherence requirements quite well but have a belief system that clashes with her experience, and the nondoxastic coherentist would have to hold that she is none the worse, epistemically, for that fact.