  Now it is argued by practically everyone (save the anti-epistemology group headed by Nāgārjuna) that at least everyday knowledge is proved by our unhesitating action (niṣkampa-prvṛtti) to get what we want and avoid what we want to avoid. We would not so act if we had doubt, guided as we are by our knowledge. Belief, which cognition embeds, is tied to action, and action, in turn, blunts the force of skepticism, it is pointed out in several of the classical schools. Buddhist Yogācāra as well as Mīmāṃsā and (most) Vedānta view knowledge as inherently known to be true. Even Nyāya, a school championing a view of knowledge as unselfconscious of itself as true, subscribes to the epistemological principle of “Innocent until reasonably challenged” (a slight weakening of the “Innocent until proven guilty,” as pointed out, e.g., by Matilal 1986, 314: “Verbal reports … are innocent until proven guilty”). Surprisingly (given the rancor in some exchanges across school), the sixth-century Nyāya philosopher Uddyotakara, who is famous for his attacks on Yogācāra positions, takes a similarly charitable attitude to be a rule applying to other philosophies: “For it is a rule with systems (of philosophy) that a position of another that is not expressly disproved is (to be regarded as) in conformity (with one’s own)” (under Nyāya-sūtra 1.1.4: 125).