 Implicit these debates is a question about the scope of groundless (non-perceptual, non-inferential) self-knowledge. A blanket objection to beliefs formed without sufficient prior evidence cannot be sustained: I often know what I believe without having come to know on the basis of perception or inference. Is groundless knowledge of this kind restricted to our mental states? Or can it extend to what we are doing and what we are going to do? Compare externalism about content: at least typically, believing p has implications for the constitution of the world outside one’s skin; but it remains accessible to self-knowledge (Burge 1988). Why should that not be true of intentional action? On any reading, part of the aim of Anscombe’s Intention was to break the Cartesian prejudice against self-knowledge of what is happening in the world. If she failed in that endeavour, she at least prescribed a task for future work: to say whether it is indeed a prejudice or a decisive obstacle to the possibility of practical knowledge and the theory that intention involves belief.