  Having rejected the phenomenal conception, Williamson proposes that we take a subject's evidence to consist of all and only those propositions that the subject  knows.[11]  Williamson elaborates this simple and straightforward idea with great sophistication; here we focus exclusively on the way in which the resulting theory interacts with the theme that rational thinkers respect their evidence. Of course, one immediate consequence of the view that a subject's evidence consists of his knowledge is that a thinker in the good case and a thinker in the bad case will differ—indeed, differ significantly—in the evidence which they possess.  When a thinker in the good case comes to know that there is blood on the knife in virtue of having a visual experience as of blood on the knife, the relevant proposition becomes part of his total evidence. In contrast, when a thinker in the bad case is caused by the Demon to undergo the same experience (or at least, an experience that is qualitatively indistinguishable) and arrives at the same belief, the relevant proposition is not part of his total evidence, for the relevant proposition is not true and hence not known. Inasmuch as the scrupulous thinker in the good case will know far more than the scrupulous thinker in the bad case, the former will have far more evidence for his beliefs than the latter. Given that the two thinkers have the same beliefs, it seems that the thinker in the good case will be significantly more reasonable in holding those  beliefs.[12] 