 Treating the intuitings as the exclusive evidence has been alleged to overly psychologize philosophy (Pust 2001) and to play into the hands of skeptics of both the armchair and empirical variety (Williamson 2007; Deutsch 2010). After all, if one’s ultimate evidence is psychological, it can seem a difficult question why such states or events ought to be treated as evidence for claims which are not psychological at all—claims about the nature of knowledge, morality, modality, etc. (For the suggestion that philosophers should instead treat many of their efforts as aiming to explicate the structure and content of our mental representations, see Goldman 1999, 2007.)  Furthermore, it doesn’t seem at all plausible that most explicit philosophical argument and analysis proceeds from psychological premises (i.e., premises about what some person or persons find intuitive). Rather, they appeal to claims regarding knowledge, justification, morality, explanation, etc.