 In thus (re)casting conceptual analysis and the consulting of intuitions as an empirical endeavor, Goldman is moving away from Bealer (1992) and BonJour (1994), for example, who take it as obvious that the conceptual orientation characteristic of traditional epistemological practice marks it as a priori. Just as importantly, Goldman is here moving closer to Kornblith. According to Goldman, while a reliance on intuitions, especially in connection with the project of analysis, constitutes an obvious difference between philosophical methodology and the methodology of empirical science, that methodology is still empirical. In this respect, philosophical methodology is not distinctive after all. It can appear to be such only because philosophical investigation, at least in its initial stage, has as its target the empirical examination of our concepts. It is his insistence upon the latter—that the target of armchair empirical investigations are concepts, rather than any extra-mental epistemic phenomena themselves—that remains the crucial point on which Goldman and Kornblith  disagree.[24]