 So, for example, if one is directly aware of the appearance of a blue book, and such an appearance is best explained for one by the presence of an actual blue book, then one has some justification for believing that a blue book is present. For Moser, physical object appearances may be given even though physical objects cannot, and these appearances may justify beliefs about physical objects without requiring beliefs about appearances. Though Moser does not discuss this explicitly, perhaps beliefs regarding our own experiences can be justified in a similar way. If an appearance of pain can be given to me despite the fact that I am not in pain, and the appearance makes probable or is best explained by the fact that I am actually experiencing pain, then perhaps I have some justification for believing that I am in pain. Moser thus aims to defend a form of foundationalism that is classical in its commitment to acquaintance or the given, and yet “moderate” not only in holding that some noninferentially justified beliefs can be false, but also that some external world beliefs can be noninferentially justified. A great deal depends, of course, on whether a plausible account of these seemings or appearances can be given, and whether a strong enough case can be made for the claim that the truth of the relevant propositions do best explain the appearances (see Moser 1989: 158–165, for a defense of the latter for external-world beliefs). 