 Alston, Quinn contends, is essentially working off of a pre-Kantian model of religious belief when he encourages religious exclusivists to sit tight in the face of peer conflict since, in the absence of any objective basis for determining which perspective is right, the exclusivist has no sufficient reason not to do so. Quinn does not deny that this pre-Kantian approach is justifiable and thus does not deny that someone who follows Alston’s advice to sit tight is rational in doing so. However, Quinn believes that “it should not be taken for granted that any of the [contending perspectives] in its present form is correct.” Hence, he believes it is equally justifiable for an exclusivist to adopt a Kantian approach to religious belief. Specifically, he believes it is equally justifiable for an exclusivist to assume that whatever any of us can know about the truth of the matter will never be a description of religious reality that is free of significant cultural/social/psychological conditioning. Accordingly, it is also rational, he maintains, for exclusivists encountering diverse truth claims to “seek a more inclusivist or pluralistic understanding of their own faith” by modifying their beliefs to bring them “into line with such an understanding” (Quinn 2000, 242).