 Williamson broadly appeals to our “sense of how nature works”, which includes for example some general knowledge of chemistry and physics (“folk” physics as Williamson says), some grasp of the causal laws, as well as, more tentatively, certain constitutive or essentialist facts or principles. But it is not clear what exactly goes into this list, and most importantly in virtue of what. Williamson’s account arguably leaves the Problem of Modal Epistemic Friction (see  §2)  unanswered. In addition, Tahko (2012) wonders how we should select the relevant background knowledge and constitutive facts when that involves deciding between rival scientific hypotheses. Similarly, Roca-Royes (2011b, 2012) questions not only whether we possess constitutive knowledge (say, of atomic numbers); she also remarks that, even if we do possess such knowledge, it is unclear what cognitive mechanisms are responsible for us reliably telling apart the constitutive facts from the non-constitutive facts. More generally, Mallozzi (2021e) argues that while Williamson’s account offers an important empirical hypothesis concerning the cognitive (imaginative) processes involved with modal reasoning, it overlooks crucial normative questions for the epistemology of modality, which involve clarifying what the relevant constraints on modal reasoning are, and why they count as correct.