 Most sophisticated versions of classical foundationalism are perhaps best understood as grasping the nonpropositional horn of the dilemma, since acquaintance is a nonpropositional form of awareness. Fumerton (1995: 75) replies that while acquaintance itself is nonpropositional, that does not rule out that propositions or thoughts are objects of acquaintance or constituents of objects of acquaintance, and if one is acquainted with a relation of correspondence between a thought and a fact, that would seem to provide all the justification one could need or want. As we have seen, BonJour (2003) gives a similar reply that appeals to direct awareness of some fact and a direct recognition of the fit between the fact and the proposition believed. He regards this recognition as judgmental or propositional, and that may lead some to push the propositional horn again: we need something further to justify the judgment of fit, and so the regress of justification has not yet come to an end. (For a response, see BonJour 2003: 193. For some critical discussion, see Bergmann 2006: Ch. 2.) McGrew, Chalmers, and others who adopt the demonstrative or phenomenal concept strategy might reply that at least in the case of demonstratively formed beliefs the relevance of the truth maker to the proposition believed is transparent and guaranteed by the manner in which the belief is formed: acquaintance simply picks out some feature of experience and takes it up into the content of a belief or judgment that asserts that the feature exists or is instantiated.