 Externalist versions of foundationalism are probably attractive to many because they seem to allow at least the possibility of a much expanded foundational base of justified beliefs. Unlike the Cartesian view, the reliabilist’s distinction between foundational and non-foundational belief has nothing to do with whether the beliefs are somehow infallible or infallibly justified. If nature has been co-operative enough to ensure the evolution of cognitive agents who respond to their environmental stimuli with mostly true beliefs, then there might be an enormous store of foundational knowledge upon which we can draw in arriving at inferentially justified conclusions. On most externalist accounts of foundational belief there are literally no a priori constraints on what might end up being foundationally justified. Any proposition might have been believed as the result of the operation of some conceivable sort of reliable belief-forming process. Moreover, many epistemologists hold that justifiers must in some way be truth-conducive or probable, and the requirement of reliability (or some other such external condition) makes the connection to the truth explicit. In contrast, non-classical internalist foundationalist views like phenomenal conservatism threaten to sever the connection between justification and truth or probability, for it is possible that propositions that seem true are mostly false.