 First, then, which beliefs are such that they are not justified and yet are the starting points of every inferential chain—in other words, how do we identify which are the posits? One answer that can be gleamed from Wittgenstein’s On Certainty, which we will call “relativistic Positism”, is that this is a matter that is relative both to time and society, because what the posits are is determined by some function of the actual positing practices of the members of one’s society at a certain time. Thus, according to Wittgenstein, the proposition that no one has been to the moon was a posit for a certain long period of time—it was a proposition that no one felt the need to justify, and that was presupposed in many justificatory practices. For obvious reasons, though, that proposition can no longer appropriately function as a posit. Other epistemologists, “non-relativistic positists”, think that which beliefs are properly posited depends on some objective truth about which beliefs have to be presupposed in order to engage in the practice of justifying beliefs at all. One prime candidate for playing this role is the first-person belief that I am not being deceived by an evil demon into thinking that I am a normally embodied and situated human being (this is the view advocated by Wright 2004 that we already alluded to in section 3.2).