 Proponents of phenomenal conservatism and dogmatism generally hold that seemings are a kind of experience distinct from beliefs and inclinations to believe. But they also hold that seemings are nevertheless belief-like in that they are propositional attitudes or at least have propositional or representational contents. And they hold that seemings have a distinctive phenomenal character: seemings are “assertive” (Huemer 2013); they have a “phenomenal force” to them such that “it ‘feels as if’ we can just tell that those propositions are true…just by virtue of having them so represented” (Pryor 2000, p. 547, n. 23); “a seeming that P ‘recommends’ P as true or ‘assures’ the subject of P’s truth” (Tucker 2013). There is an interesting disagreement among those who are take seemings to be a kind of experience, a disagreement that exists even among those who are sympathetic to phenomenal conservatism or dogmatism in some form. The disagreement concerns the relationship between seemings and sensations or sensory experiences. According to some (e.g., Huemer 2001, Ch. 4 and Tolhurst 1998) sensations are themselves a kind or species of seeming—perceptual seemings—while others (e.g., Tucker 2010, Brogaard 2013) take sensations to be distinct from perceptual seemings, though often accompanied by them. (For more on the relationship between sensations and seemings, see Tucker 2013, pp. 7–8.) Some have argued that any appearance-based theory of justification should accept that other features accompanying appearances can affect whether and how strongly they might justify beliefs (Reiland 2015, Brogaard and Gatzia 2018, McCain and Moretti 2021).