 An appeal to Reliabilism, or a similar causal theory of warrant, may well be the best way to develop the Innate Knowledge thesis. Even so, some difficulties remain. First, reliabilist accounts of warrant are themselves quite controversial. Second, rationalists must give an account of innate knowledge that maintains and explains the distinction between innate knowledge and non-innate knowledge, and it is not clear that they will be able to do so within such an account of warrant. Suppose for the sake of argument that we have innate knowledge of some proposition, P. What makes our knowledge that P innate? To sharpen the question, what difference between our knowledge that P and a clear case of non-innate knowledge, say our knowledge that something is red based on our current visual experience of a red table, makes the former innate and the latter not innate? In each case, we have a true, warranted belief. In each case, presumably, our belief gains its warrant from the fact that it meets a particular causal condition, e.g., it is produced by a reliable process. In each case, the causal process is one in which an experience causes us to believe the proposition at hand (that P; that something is red), for, as defenders of innate knowledge admit, our belief that P is “triggered” by an experience, as is our belief that something is red. The insight behind the Innate Knowledge thesis seems to be that the difference between our innate and non-innate knowledge lies in the relation between our experience and our belief in each case. The experience that causes our belief that P does not “contain” the information that P, while our visual experience of a red table does “contain” the information that something is red. Yet, exactly what is the nature of this containment relation between our experiences, on the one hand, and what we believe, on the other, that is missing in the one case but present in the other? The nature of the experience-belief relation seems quite similar in each. The causal relation between the experience that triggers our belief that P and our belief that P is contingent, as is the fact that the belief-forming process is reliable. The same is true of our experience of a red table and our belief that something is red. The causal relation between the experience and our belief is again contingent. We might have been so constructed that the experience we describe as “being appeared to redly” caused us to believe, not that something is red, but that something is hot. The process that takes us from the experience to our belief is also only contingently reliable. Moreover, if our experience of a red table “contains” the information that something is red, then that fact, not the existence of a reliable belief-forming process between the two, should be the reason why the experience warrants our belief. By appealing to Reliablism, or some other causal theory of warrant, rationalists may obtain a way to explain how innate knowledge can be warranted. They still need to show how their explanation supports an account of the difference between innate knowledge and non-innate knowledge. So, Locke's criticism -- that there is no true distinction between innate versus non-innate knowledge that rationalists may draw -- still stands, in the face of the best rationalist defense of the Innate Knowledge thesis.