 One motivation for epistemological disjunctivism is that it would allow for a kind of infallibilism in perception: in the good case, the basis for my perceptual belief is something that absolutely guarantees the truth of that belief (McDowell 1982, Pritchard 2012). At the same time, it does so in a way that is compatible with a (somewhat unusual) kind of access internalism (Pritchard 2012): in the good case, my experience justifies me not only in believing, say, that there’s a cat in front of me, but also in believing that I’m perceiving veridically. This allows me, at least in the good case, to know on the basis of mere reflection that I’m in a state that infallibly guarantees that there is a cat in front of me. I cannot, however, know whether or not I am in a state that guarantees that there’s a cat. Because veridical and hallucinatory experiences are indistinguishable, epistemological disjunctivism implies that even if one can know that she does have good (infallible) evidence for p in the good case, one might yet fail to know that she lacks good evidence for p in the bad case, where she would continue to think she had good evidence. This brand of access internalism is unlikely to satisfy most internalists (Smithies 2013).