 But knowledge in what sense? Like Aristotle, a number of cognitivists think that literature can form the basis of propositional knowledge, even if there is dispute about what kind of propositions can be known and how they are known (Novitz 1987; McCormick 1988; Carroll 2011; Kieran 2004; Kivy 1997; Elgin 2007; Mikkonen 2013). A common claim is that literature provides knowledge about moral values, especially about the particular moral requirements of concrete situations (cf. the appeal in Nussbaum 1990 to the later novels of Henry James). Some think literature can also provide a kind of conceptual knowledge, such as insight into a moral concept like sympathy (John 1998). Others have thought it can even teach deep psychological truths or truths about our place in the world. In many cases, however, the “truths” readers claim to find in literature will be quite contestable, with different works presenting different points of view. Even then, however, it might be argued that readers at least acquire knowledge of possibilities. Consider, for example, a work like Céline’s Journey to the End of Night (1932), whose underlying hypothesis is that all humans and their institutions are abhorrent. Even Putnam, who is broadly sympathetic to cognitivism, agrees that all we really learn from Céline’s work is how the world looks to someone who accepts that hypothesis, which is merely “knowledge of a possibility” (Putnam 1978). 