 We can reject GJ. Should we also reject J? The status of this principle is much more controversial. Some theorists argue against it using counterexamples like Dretske’s own zebra case: because the zebra is in plain sight, you seem fully justified in believing zeb, but it is not so clear that you are justified in believing not-mule, even if you deduce this belief from zeb. Anyone who rejects K on the grounds that K sanctions the knowledge of limiting or heavyweight propositions (discussed earlier) is likely to reject J on similar grounds: justifiably believing that we have hands, it might seem, does not position us to justifiably believe that there are physical objects even if we see that the former entails the latter. 