 (1) One natural response to Quine’s “Epistemology Naturalized” is to see it as involving, in one or another way, a gross non sequitur. On one version, this is because Quine equates TE with Cartesian epistemology; whereas, by the time of his writing, infallibilism had largely fallen out of fashion (e.g., Kim 1988: 386–388; Van Fraassen 1995: 82). So too for the project of “rational reconstruction”, “an epistemological program”, as Kelly puts it, “that had already been abandoned by the time [Quine] wrote” (2014: 24). Instead, by 1969 TE had largely turned to the now-familiar analytic program of suggesting definitions, or criteria for the application, of epistemic terms and concepts, revising these in light of often-imaginary counter-examples, and so on (Almeder 1990: 267). (A fair snapshot of the then-state of the art would be Knowing: Essays on the Analysis of Knowledge, edited by Roth &amp; Galis 1970.) So, whatever the merits of Quine’s attack on the sort of strong foundationalist program practiced by Descartes and the logical empiricists, they fail to motivate any rejection of TE as such.