 But what of those who deny that they ever find anything like a relation of acquaintance when they introspect or go looking for it? Shouldn’t such denials raise serious doubts regarding acquaintance? To determine the impact of such denials on the acquaintance theory, it will help to reflect more carefully on how we should understand them. If we understand the opponents as claiming that they are not directly aware of being directly aware of anything, or that they are not acquainted with being acquainted with anything, then they would be presupposing the existence of that which they claim not to find. It seems that we ought, instead, to take them as claiming that they simply do not understand what acquaintance is, or what the acquaintance theorist means by ‘acquaintance,’ even after attempting to follow the acquaintance theorist’s attempts to lead us to grasp or understand it. Dialectically, there seems to be no way for the acquaintance theorist to reject this opposing position without begging the question. However, this does not show that the acquaintance theory is false or unjustified. Objections to the very intelligibility of critical philosophical concepts (concepts of self, universals, causation, free will, matter, etc.) are hardly rare in philosophy, and philosophers do not abandon their positions in the face of such disagreements. The fact of disagreement between philosophers on fundamental matters may lead to difficulties. Disagreement between those who seem to be our intellectual peers or equals may suggest that we should lower our confidence in our own views, perhaps even drastically lower our confidence. But these are not difficulties that only the acquaintance theory confronts. So, to the extent that there is an objection or problem with the fact that some deny that there is such a thing as acquaintance, a similar problem seems to afflict most any other philosophical theory. 