 Millar (1991), for example, offers a sophisticated account of how the representational content of perceptions can justify beliefs formed on the basis of those perceptions, even though the relevant contents are not conceptually individuated. One obvious strategy for the defender of nonconceptual content would be to argue that a nonconceptual content can stand in logical or evidential relations (such as the relation of being consistent with, or making more probable) to another state even though it is not conceptually articulated (see, e.g., Heck 2000, Vision 2009). Another possibility would be to follow Peacocke (2001a, 2004a, 2004b) who argues that the rational role of a nonconceptual way of representing some X is guaranteed when the observational concept X is partially individuated by its relation to such a way of nonconceptually representing X. So, a subject may rationally judge that is a square when taking her experience at face value not only because her perception involves a nonconceptual way of representing a square but for that reason, since such a nonconceptual way of representing squares is part of the individuation conditions of the concept square. Furthermore, the subject is capable of reflecting on her reasons for so judging by asking herself whether the way things (nonconceptually) look to her is reason for her to make the judgment that she does. Brewer (2005) argues against such proposals on the grounds that they do not manage to account for the subject’s appreciation of her perception as a reason for a given judgment without being committed to a form of foundationalism with its various difficulties. If, however, perception does involve conceptual content, then according to Brewer, we can account for the subject’s appreciation of her perception as a reason for a given judgment straightforwardly, since the subject’s having a perception with conceptual content already requires that she grasps the rational relations perception with such a content stands to other states with conceptual contents.