Among Kumārila’s guiding intuitions here is the commonsensical thought that radical skepticism is not a tenable idea—that, in other words, it is to be presumed that we are, simply as a matter of empirical fact, already justified in believing a great deal, and that the task of epistemology is therefore to consider what must be the case in order for that to make sense. The thrust of Kumārila’s argument can be brought out by briefly contrasting this epistemological position with what Mīmāṃsakas not