 What exactly are these “seemings” or “appearances”? The distinction between seemings and beliefs is typically introduced with examples. Once we are familiar with the Müller-Lyer illusion, we no longer believe that the lines are of unequal length even though, in some sense, they still appear to be unequal. The same holds for various apparent intuitions and apparent memories that we become convinced are false. Moreover, beliefs are subject to epistemic norms and can be supported by epistemic reasons, while it doesn’t seem to make sense to say the same of appearances (McCain and Moretti 2021, p. 56–7). Huemer and others will claim that seemings cannot be identified with dispositions to believe, inclinations to believe, or impulses to believe, though not everyone will agree about this. Huemer argues for this on three main grounds (2007: 30–1). First, it is possible to have a persisting seeming or appearance (e.g., that one line is longer than another, or that a stick submerged in water is bent) but be so convinced that it is a mere illusion that you have no disposition or inclination to believe it. Second, it is possible to be inclined to believe that P (because, e.g., you really want it to be true) in the absence of a corresponding seeming that P. Third, appearances can provide non-trivial explanations for what we believe or what we are disposed to believe: I am inclined to believe that there is a bus approaching because it perceptually seems that there is; understanding the latter seeming as an inclination to believe trivializes the explanation. Some have pointed out, however, that many problems raised with doxastic accounts of appearances can be avoided by understanding appearances as beliefs or inclinations to believe with different contents. According to Glüer (2018) perceptual appearances might be understood as beliefs to the effect that something looks some way. And according to Conee (2013) and Tooley (2013), seemings can be understood as felt inclinations to believe that some state is evidence for P.