 Unlike Quine, Kornblith retains knowledge as a central epistemological notion. However, his position departs dramatically from TE in how it understands the nature of epistemological investigation. Here, in both its proper target and its methods, epistemology is held not to be as TE and its practitioners portray them. As to the first, recall  (Section 1.3)  that a, if not the, central task of analytic epistemology following the demise of logical empiricism was “the analysis of knowledge”, by which was meant the attempt to provide an analysis, typically in terms of necessary and sufficient conditions, of the concept of knowledge. (See, for instance, the various papers in the aforementioned Roth and Galis volume.) Against this, it is suggested that the concept of knowledge is of little if any theoretical interest; it is no more the proper target of epistemological theory than the concept of aluminum is a worthy target of inquiry for one trying to understand various metals. Likely, Kornblith says, our concept of knowledge is defective in various ways anyway. (For example, in spite of its now near-universal rejection among epistemologists, the idea that knowledge required certainty enjoyed the favor of many, and is arguably still attractive among many non-philosophers.) What epistemologists should seek is “to provide an account of a certain natural phenomenon, namely, knowledge itself” (1999: 161). “It is the investigation of knowledge as a phenomenon in the world”, he writes, “which distinguishes naturalism from other approaches to knowledge” (1995: 245).