 We now come to the point where Audi arguably breaks with much earlier thought regarding intuitionism. A second element of the earlier intuitionism that Audi emphasizes concerns the connection between intuition and belief. Neither Moore nor Ross made much use of “belief” and cognate terms. One can nevertheless make a fairly strong case that Moore probably would not have agreed that intuitions are beliefs. Ross is more difficult, but there is a strong temptation to interpret him as holding that intuitions are beliefs when he writes, e.g., that “the moral convictions of thoughtful and well-educated people are the data of ethics” (1930: 41). Many who have written about intuitions or intuitionism follow Ross so interpreted, assuming that intuitions are beliefs. Audi follows the lead of a number of contemporary writers on intuition (beginning with Bealer 1998) in recognizing the significance of what Audi calls “episodic intuitions”. Episodic intuitions are “intellectual seemings—a phenomenal, attentional sense of the truth of the proposition in question” (Audi 2015: 61). When we have an episodic intuition, we tend to believe the proposition intuited. But it is significant that one can have an episodic intuition without believing. Bealer illustrated the point with the naïve comprehension axiom of set theory. He reports that when he considers this axiom on its own, it seems true to him. But he does not believe the axiom, because he knows that it leads to  paradox.[8]  Interestingly, the intuition persists in spite of the recognition that the axiom is false. Many people share Bealer’s experience. Bealer notes that his example is a purely intellectual analog of the Müller-Lyer illusion: In spite of knowing that the lines in the illusion are equally long, they continue to seem—visually—to have different lengths.