Responding to Sosa (2000), Cohen (1999, 79–80) writes that, by his lights, what is troubling about skepticism is the idea that, in saying things of the form, “S knows that p”, we have all along been expressing falsehoods (cf. DeRose 2004b, 37). The point of EC is not to show that we know, or even that our ordinary “knowledge” claims express true propositions; it is, rather, to reconcile the presumed truth of such claims with the apparent truth of the premises of SA (Cohen 2001, 95–96; DeRose 1995 characterizes the problem posed by SA in very similar terms). And EC shows us how we might do so. But, Sosa counters, insofar as non-skeptics wish to preserve and defend a “Moorean stance”, the latter is not a metalinguistic claim to the effect that folks in ordinary situations who claim to “know” express truths. Rather, the latter “is a stance, adopted in a philosophical context, about what one then knows and, by extension, what people ordinarily know. At a minimum it is a stance about whether people are right in their ordinary claims to know, which is not quite the same as whether they are right in their ordinary utterances of the form ‘I know that p’.” So “[o]nce we abandon the object language and ascend to the metalanguage,” as a proper understanding of EC requires, “we abandon thereby the Moorean stance” (Sosa 2004, 281).