 Austin responds as follows. First, he exploits the role of judgmental acumen in perceptual judgment in order to provide an alternative explanation of cases of illusion (or more generally of things looking ways that they are not). He allows that some things really do look the way they are sometimes taken to be—the stick looks bent, even though it is not in fact bent. But he holds that those looks are not private features of individual’s experiences. For example, they are available to other perceivers and might be recorded in a photograph. (Austin discusses talk about how things look, and distinguishes it from talk about how things seem—which he associates with judgment rather than with experience, in Sense and Sensibilia (1962a: 33–43). See also Jackson 1977: 30–49; Martin 2010; Travis 2004.) However, the way the stick looks, just as much as features like the stick’s straightness, can be the basis for perceptual judgments. We can explain why someone is prone to judge that the stick is bent by appeal to the stick’s looking bent, rather to anything’s being bent, together with the ways in which exercises of judgmental acumen can respond erroneously to looks. More generally, there needn’t be anything in particular—any specific feature of what is experienced or any specific look—that figures in explaining why individuals are prone to make a specific type of judgment on the basis of the experience. For the explanation for each individual’s judgment will depend, not only on what they experience, but also on the types of judgmental capacities that they have. In support of this form of explanation, Austin notes that not everyone would be inclined to judge that the stick is bent. For example, noting the presence of water, those whose judgmental capacities are sufficiently well trained might withhold judgment about the stick’s shape (Hinton 1973: 114ff includes a useful discussion of some of Austin’s claims about illusions).