 If, on the other hand, [P1] requires only that we have reason to think our reliability not utterly mysterious, then, while [P1] is more plausible, the relevant instance of [P2] may be false. It has been suggested that the provision of an explanation of our having the intuitions we do would, in virtue of the impossibility of such propositions as we intuit having different truth values, suffice as an explanation of their reliability. There is no particular reason to think that our intuitions lack explanation while our other mental states have an explanation. That explanation, when conjoined with our prima facie justification for believing the contents of our intuitions (and our being prima facie justified isn’t challenged on this construal of the argument) seems to suffice as an explanation of our reliability. Put another way, if our reliability is a necessary accompaniment of having a certain content, then we have no reason to think our reliability is inexplicable. The explanation, in this sense, of our reliability is a straightforward consequence of the necessarily true contents of our intuitions and the psychological explanation for our having those particular intuitions (Pust 2004; Grundmann 2007: 84; but see Schechter 2010).