first belief is not knowledge and the second is knowledge. Robert Fogelin's perspectival account In the first chapter of his book Pyrronian Reflexions on Truth and Justification, Robert Fogelin gives a diagnosis that leads to a dialogical solution to Gettier's problem. The problem always arises when the given justification has nothing to do with what really makes the proposition true. Now, he notes that in such cases there is always a mismatch between the information disponible to the person who makes the knowledge-claim of some proposition p and the information disponible to the evaluator of this knowledge-claim (even if the evaluator is the same person in a later time). A Gettierian counterexample arises when the justification given by the person who makes the knowledge-claim cannot be accepted by the knowledge evaluator because it does not fit with his wider informational setting. For instance, in the case of the fake barn the evaluator knows that a superficial inspection from someone who does not know the peculiar circumstances involved isn't a justification acceptable as making the proposition p (that it is a real barn) true. Richard Kirkham's skepticism Richard Kirkham has proposed that it is best to start with a definition of knowledge so strong that giving a counterexample to it is logically impossible. Whether it can be weakened without becoming subject to a counterexample should then be checked. He concludes that there will always be a counterexample to any definition of knowledge in which the believer's evidence does not logically necessitate the belief. Since in most cases the believer's evidence does not necessitate a belief, Kirkham embraces skepticism about knowledge. He notes that a belief can still be rational even if it is not an item of knowledge. (see also: fallibilism) Attempts to dissolve the problem One might respond to Gettier by finding a way to avoid his conclusion(s) in the first place. However, it can hardly be argued that knowledge is justified true belief if there are cases that are justified true belief without being knowledge; thus, those who want to avoid Gettier's conclusions have to find some way to defuse Gettier's counterexamples. In order to do so, within the parameters of the particular counter-example or exemplar, they must then either accept that Gettier's cases are not really cases of justified true belief, or Gettier's cases really are cases of knowledge after all, or, demonstrate a case in which it