 Rediscovered in Hart and McGinn (1976) and Hart (1979), the result was taken to be a refutation of verificationism, the view that all meaningful statements (and so all truths) are verifiable. After all, if one accepts the knowability principle, \(\forall p(p \rightarrow \Diamond Kp)\), she is committed to the absurd claim that all truths are known. Mackie (1980) and Routley (1981), among others at the time, point to difficulties with this general position but ultimately agree that Fitch’s result is a refutation of the claim that all truths are knowable, and that various forms of verificationism are imperiled for related reasons. Since the early eighties, however, there has been considerable effort to analyze the proof as paradoxical. Why after all should it be that an epistemic theory of truth collapses possible knowledge into actual knowledge? Intuitively, that truth is to be understood in terms of the epistemic capacities of non-omniscient agents is at least a coherent position—a position distinct from and more plausible than the thesis that all truths are known. Moreover, it has been thought strange that sophisticated versions of the epistemic theory of truth should fall prey to such swift deduction. Hence, the Church-Fitch proof has come to be known as the paradox of knowability. 