 All the authors just mentioned, except for Chisholm, see acquaintance as a metaphysical (i.e., non-epistemic) relation that does not immediately entail any epistemological theses. They lay down as a separate, further thesis one that is not entailed by but is rendered highly plausible, they think, by the nature of the acquaintance relation: that when one is thus acquainted with an experience, one has a strong prima facie justification to believe that one has that experience, and furthermore, that justification does not depend on any other beliefs. On either non-epistemic understanding of acquaintance, it puts us in a very good position to make correct judgments about our current experiences. Most classical foundationalists allow that all appearance beliefs are defeasible (i.e., having a kind of justification that is capable of being overridden or undermined by further reasons); hence the claim made is merely for prima facie, rather than ultima facie, justification. (To say that a belief is prima facie [aka pro tanto] justified is to say that it is has some positive epistemic status, in the sense that it is justified if it is not defeated by overriding or undermining considerations.) Chisholm (1977) and Timothy McGrew (2003) endorse the stronger claim that acquaintance provides indefeasible, ultima facie justification.