can fit this contextualist template and thereby come in a contextualist form. For instance, an evidentialist account of knowledge can be an instance of contextualism if it's held that strength of justification is a contextually varying matter. And one who accepts a relevant alternative's account of knowledge can be a contextualist by holding that what range of alternatives are relevant is sensitive to conversational context. DeRose adopts a type of modal or "safety" (as it has since come to be known) account on which knowledge is a matter of one's belief as to whether or not p is the case matching the fact of the matter, not only in the actual world, but also in the sufficiently close possible worlds: Knowledge amounts to there being no "nearby" worlds in which one goes wrong with respect to p. But how close is sufficiently close? It's here that DeRose takes the modal account of knowledge in a contextualist direction, for the range of "epistemically relevant worlds" is what varies with context: In high standards contexts one's belief must match the fact of the matter through a much wider range of worlds than is relevant to low standards contexts. It is claimed that neurophilosophy has the goal of contextualizing. Contextualist epistemology has been criticized by several philosophers. Contextualism is opposed to any general form of Invariantism, which claims that knowledge is not context-sensitive (i.e. it is invariant). More recent criticism has been in the form of rival theories, including Subject-Sensitive Invariantism (SSI), mainly due to the work of John Hawthorne (2004), and Interest-Relative Invariantism (IRI), due to Jason Stanley (2005). SSI claims that it is the context of the subject of the knowledge attribution that determines the epistemic standards, whereas Contextualism maintains it is the attributor. IRI, on the other hand, argues that it is the context of the practical interests of the subject of the knowledge attribution that determines the epistemic standards. Stanley writes that bare IRI is "simply the claim that whether or not someone knows that p may be determined in part by practical facts about the subject's environment." ("Contextualism" is a misnomer for either form of Invariantism, since "Contextualism" among epistemologists is considered to be restricted to a claim about the context-sensitivity of knowledge attributions (or the word "knows"). Thus, any view which maintains that something other than knowledge attributions are context-sensitive is not, strictly speaking, a form of