 Many contemporary philosophers take the canonical argument for Cartesian Skepticism to involve skeptical hypotheses and a Closure Principle  (CP).[5]  A skeptical hypothesis (with respect to a proposition p and a subject S) is a proposition SH such that if SH were true, then: (a) S would not know p, and (b) S would not be able to distinguish SH from a situation where S knows p. The evil demon scenario that Descartes envisions at the end of his “First Meditation” functions as a near-universal skeptical hypothesis, for the demon has the power to deceive any subject regarding almost any proposition. One way in which a SH may satisfy (a) is by describing a situation where p is false, but this is not the only way. Descartes’ evil demon may induce in a disembodied subject’s mind an experience as of the subject’s own hands in front of her, as a result of which the subject believes that there are hands in front of her, while at the same time dangling some unattached hands in front of the subject (we are waiving here difficulties having to do with how to locate objects relative to disembodied subjects). The subject’s belief that there are hands in front of her is in that case true, but she still doesn’t know it. The connection between Closure principles and arguments for skepticism gets complicated if we countenance skeptical hypotheses which do not entail the falsehood of the proposition in question, and so in what follows we limit our discussion to those that do.