 Other skeptical arguments don’t rely on KK, of course. For example, a different skeptical tack begins with the premise that a victim of Descartes’ demon has exactly the same evidence as a person in the real world, since their experiential states are indistinguishable. But if our evidence is the same in the two scenarios, we have no justification for believing we are in one rather than the other. Williamson (2000: ch. 8) deploys an argument similar to his reductio of KK against the premise that the evidence is the same in the real world and the demon world. The gist is that we don’t always know what evidence we have in a given scenario, much as we don’t always know what we know. Indeed, Williamson argues that any interesting feature of our own minds is subject to a similar argument, including that it appears to us that \(\phi\): \(A\phi \supset KA\phi\) faces a similar reductio to that for \(K\phi \supset KK \phi\). For further analysis and criticism, see Hawthorne (2005), Mahtani (2008), Ramachandran (2009), Cresto (2012), and Greco (2014).