 Indeed, a claim might be in fact analytic and justifiable independently of experience, but nevertheless perfectly well revised in the light of it. Experience, after all, might mislead us, as it (perhaps) misled Putnam when he suggested revising logic in light of difficulties in quantum mechanics, or suggested revising “cats are animals,” were we to discover the things were robots. Just which claims are genuinely analytic and a priori might not be available in the “armchair” at the introspective or behavioral surface of our lives in the way that Quine and much of the philosophical tradition has assumed. Certainly the “dispositions to assent or dissent from sentences” on which Quine (1960 [2013], chapter 2) standardly relied are likely very dubious guides (see the findings of “experimental philosophy” discussed in §4.1 below). Behavioral dispositions in general may have any of a variety of aetiologies that aren’t clearly distinguishable in actual behavior (one wonders how much of Quine’s seamless epistemology went hand in hand with his mentalistically seamless behavioristic psychology). The relevant dispositions might be hidden more deeply in our minds, and our access to them as fallible as our access to any other such facts about ourselves. The genuinely analytic may be a matter of difficult reflective analysis or deep linguistic theory (see Bealer, 1987, Bonjour 1998, Rey, 1998, and supplement), a possibility to which we will return shortly.