 However, as Robert Cowan (2016) emphasizes, EEP isn’t entailed by perceptualism about emotion, since the metaphysical differences between emotions and paradigm perceptual experiences might make for an epistemic difference, as indeed many have argued. So it is worth asking just why emotions would be sources of justification, even if they are analogous to, or a distinct species of, perceptual experience. Christine Tappolet argues that since prima facie justification is such a minimal epistemic status, it is easy to attain: “If you are afraid of a dog, it is surely something that makes your belief that the dog is fearsome prima facie justified.” (Tappolet 2016: 40) However, if we are to be justified in believing on the basis of emotional experience, whatever justification they offer must be strong enough to suffice for belief. Some principled explanation for this is needed. The simplest way would be to hold that any appearance of things being in a certain way can yield sufficient, if defeasible justification, as Michael Huemer’s (2001) epistemic liberalism has it. Insofar as fear, for example, presents its target as being fearsome (or dangerous), it would justify the corresponding evaluative belief in the absence of defeaters (see Tucker (ed.) 2013).