 BonJour was quite aware that some classical foundationalists would attempt to avoid the regress problem raised in the previous section by appeal to the idea that some things are simply “given” to us, or that we directly “apprehend” or are “acquainted with” them. Inspired by Sellars (1963), BonJour (1978, 1985: ch. 4) presented the following objection to classical foundationalism, often referred to as the “Sellarsian Dilemma”. Does the awareness or acquaintance that is the alleged source of noninferential justification involve the acceptance of a proposition or thought, or at least the categorization of some sensory item or the application of some concept to experience? If, on the one hand, the acquaintance or awareness is propositional or conceptual in this way, then while such acts or episodes of awareness seem capable, in principle, of justifying other beliefs, they would surely need to be justified themselves. The episode of awareness would involve something like the acceptance of a proposition, or the categorization of experience, and such an attitude or act clearly needs justification if it is to justify anything else. But then, the allegedly foundational belief is not foundational after all. If, on the other hand, we can regard direct awareness as nonpropositional and nonconceptual, then while these acts or states of awareness do not require or even admit of justification they also don’t seem capable on their own of providing a reason or justification for propositional items like beliefs. Therefore, the classical foundationalist’s acquaintance or direct awareness cannot serve as a foundational source of knowledge or justified belief.