  Like other epistemic foundationalists, Price insists that all reasoning and knowledge must ultimately rest on propositions that are not inferred from other premises. For ethical intuitions this  non-inferred basis of knowledge is self-evident truth grasped by  intuition.[3]  It is, however, important to keep intuition and self-evidence separate for a number of reasons. First, a conscious intuition is a certain mental state, either a non-inferential belief or an intellectual seeming. But a self-evident proposition is not a conscious mental state. Second, intuition is a way in which we are aware of self-evident propositions, whereas self-evident propositions are the things that can be known in this way. Such propositions could (pace Price) be believed without an intuition of them. As I will explain later, one might have some argument that leads one to believe a self-evident proposition, or one may believe it on the basis of authoritative testimony. Thirdly, it may turn out that things other than self-evident propositions can be grasped by intuition. For instance, we may have moral intuitions about concrete cases, such as various trolley cases (see below) and various anti-consequentialist counter-examples. But it is not obvious that the contents of these intuitions are self-evident propositions; whether they are may depend on how self-evidence is understood.