 One of the hallmarks of Descartes’ epistemological project is its obsession with refuting skepticism. Descartes begins his Meditations by entertaining the widest and most radical doubts possible so that he can defeat them once and for all. Some commentators have suggested that Malebranche’s doctrine of Vision in God is also designed to refute skepticism, at least concerning our knowledge of the essence of material things, but in fact the relation of his epistemology to skepticism is more complex, and he is best read as aiming for something more modest. Although Malebranche is as obsessed as Descartes with finding the correct method for discovering the truth, nothing like the Cartesian method of universal doubt can be found in his writings. There is a very simple reason for this: Malebranche refuses to take seriously some of the more radical forms of skepticism. He never doubts that certain types of knowledge are possible. The task of the doctrine of Vision in God then is not to refute skepticism, but to show how such knowledge is possible. The problem with rival theories of cognition, especially Descartes’, is that they encourage skepticism and fail to account for the knowledge we clearly have.