  Notably, even views which tend to marginalize the role of a subject's evidence in determining facts about what he or she is justified in believing typically do not take facts about the subject's evidence to be wholly irrelevant. Consider, for example, reliabilist theories of epistemic justification (Goldman 1979, 1986). In its purest and most straightforward form, reliabilism holds that the status of a token belief as justified or unjustified depends upon whether or not the psychological process which gives rise to the belief is a reliable one, i.e., one that is truth-conducive. When formulated in this way, the concept of evidence plays no role in the reliabilist account of justification: in particular, the status of a given belief as justified or unjustified depends upon whether the relevant belief-forming process is in fact reliable, and not on any evidence which the believer might possess which bears on the question of its reliability (or even, for that matter, on any evidence which the believer might possess which bears more directly on the truth of the belief itself). Thus, someone who was in fact a reliable clairvoyant would be justified in holding beliefs that she forms on the basis of clairvoyance, even if her total evidence strongly suggested both that (i) she does not possess the faculty of clairvoyance, and that (ii) the relevant beliefs are false (BonJour 1985, Chapter 3). However, in response to such examples, reliabilists typically seek to accommodate the intuition that such a subject is not justified in maintaining her reliably-arrived-at beliefs in the face of her evidence, and they seek to modify the simple reliabilist account to allow for this (See, e.g., Goldman 1986: 109–112). The felt need to modify the original, more straightforward account is, perhaps, a testament to the resilience of the idea that one's evidence can make a difference to what one is justified in believing—even if other factors are also taken to be relevant.