 For a final complication, note that there is extensive debate about the relation between traditionally conceived beliefs and credences. One eliminativist option ultimately denies that there are beliefs, replacing them with credences. Other approaches keep both beliefs and credences in the picture, and understand beliefs in terms of credences, or credences in terms of belief, or neither in terms of the other (see section 4 of SEP entry on formal representations of belief). Likewise, once one has admitted experiences that are degreed somehow in the manner of credences, one might at the same time still allow for other experiences more like traditionally understood beliefs. So there is now room for the questions about the relation between beliefs and credences to play out in the case of experiences that are structured along the lines of beliefs vs. degreed experiences structured along the lines of credences. Perhaps there only are degreed experiences structured like credences, or perhaps there are also experiences structured like beliefs, where we can ask whether either of the two entities has explanatory priority in relation to the other. 