  The difference between reformed epistemology and Enlightenment-style evidentialism is also shown by a consideration of revelation and inspiration. An evidentialist will consider arguments from the premiss that it is said such and such was revealed or the premiss that so and so claimed to be inspired by God, but a reformed epistemologist might allow as warranted those religious beliefs grounded in the event of revelation or inspiration.  Thus Mavrodes has argued that any belief due to a genuine revelation is warranted, and has discussed several modes of revelation (Mavrodes 1988). Zagzebski argues that this would have the unacceptable consequence that warrant, and hence knowledge, becomes totally inaccessible either to the person concerned or the community (Zagzebski 1993a: 204–205). For instance, Mavrodes would probably not consider Ramanujan’s belief that Krishna is divine as warranted, but even if Mavrodes is correct Ramanujan would have no access to this truth about the unwarranted character of his own beliefs.  A similar criticism could be made of beliefs grounded in religious experience. In both cases, the question of whether a belief is genuinely grounded in religious experience or is genuinely grounded in inspiration is one that several religious traditions have paid attention to, with such theories as that of discernment of spirits (Murphy, 1990, ch 5).