 Of course, opponents of NE may contest this claim and hold that there just are brute epistemic principles and sui generis epistemic properties—as Chisholm, Lehrer, and perhaps many other traditionalists believe (Fumerton, e.g., is quite explicit about this; 1988: 454–455). And, as Feldman (2012: Section 4) notes, the disagreement here appears to be over what is natural, as opposed to over whether extra-natural facts exist. Nevertheless, the present point is that the attempt to avoid any such fundamental epistemic properties or principles in one’s theorizing appears to be a real difference between NE and TE, and seems to be of more central importance than a concern for reduction-or-supervenience per se. In any case, it should now be clear that current naturalists are not directly inspired by the failure of specifically Cartesian epistemology. So even if it’s a mistake on Quine’s part to represent NE as having such a source, that point does not seem directly relevant here.