 The very ease with which the externalist can potentially broaden the foundational base of knowledge or justified belief is, ironically, one of the primary concerns of those philosophers unhappy with externalist epistemology. One of the best-known objections to externalism attempts to show that the externalist’s conditions for foundational belief are not sufficient for justification. Recall that for the reliabilist a belief is justified if it is the product of a reliable belief-independent process and there are no defeaters for the belief available to the subject. Consider BonJour’s (1985: ch. 3) case of Norman: We can imagine that Norman is a highly reliable clairvoyant, that his clairvoyance produces a belief that the President is in New York. Suppose also that he does not realize that he is a clairvoyant, and that he has no reasons or evidence for or against the belief or the reliability of whatever process produced it. Intuitively, Norman’s belief is unjustified. Or consider Lehrer’s (1990) case of Truetemp, who, without knowing it, has a chip implanted in his head that produces very precise and highly accurate beliefs about the ambient temperature. Truetemp often gets temperature beliefs from the operation of the chip, but he has never checked their correctness. Intuitively, Truetemp’s belief that the temperature is now exactly 47 degrees is not justified. Reliabilism seems to yield the wrong result, justifying too many beliefs.