 The second objection is epistemic. If forming an intention is, among other things, coming to believe that one is doing A, or that one is going to do A, what entitles us to form such beliefs? Not, or not ordinarily, that we have sufficient evidence of their truth. Forming an intention is not predicting the future on the basis of what one takes to be, or what ought to be, adequate grounds. That is why Anscombe calls practical knowledge ‘knowledge without observation,’ meaning to exclude not only observation in the narrow sense but knowledge by inference (Anscombe 1963, p. 50). And it is why Velleman (1989) writes about ‘spontaneous’ knowledge of action. Even though he hopes to reduce practical to theoretical reasoning, and holds that intention involves belief, he denies that intentions are formed on the basis of sufficient prior evidence. Anscombe and Velleman concede that knowledge in intention often rests in part on observation; the claim is that it goes beyond what observation, or inference from prior evidence, can support. (For differing views of the role of perception in practical knowledge, see Pickard 2004; Gibbons 2010; Schwenkler 2011; Ford 2016.)