the criteria which are used to scientifically evaluate evidence must presuppose those very same criteria. However, Quine points out that these thoughts of validation are merely a byproduct of traditional epistemology. Instead, the naturalized epistemologist should only be concerned with understanding the link between observation and science even if that understanding relies on the very science under investigation. In order to understand the link between observation and science, Quine's naturalized epistemology must be able to identify and describe the process by which scientific knowledge is acquired. One form of this investigation is reliabilism which requires that a belief be the product of some reliable method if it is to be considered knowledge. Since naturalized epistemology relies on empirical evidence, all epistemic facts which comprise this reliable method must be reducible to natural facts. That is, all facts related to the process of understanding must be expressible in terms of natural facts. If this is not true, i.e. there are facts which cannot be expressed as natural facts, science would have no means of investigating them. In this vein, Roderick Chisholm argues that there are epistemic principles (or facts) which are necessary to knowledge acquisition, but may not be, themselves, natural facts. If Chisholm is correct, naturalized epistemology would be unable to account for these epistemic principles and, as a result, would be unable to wholly describe the process by which knowledge is obtained. Beyond Quine's own concerns and potential discrepancies between epistemic and natural facts, Hilary Putnam argues that the replacement of traditional epistemology with naturalized epistemology necessitates the elimination of the normative. But without the normative, there is no "justification, rational acceptability [nor] warranted assertibility". Ultimately, there is no "true" since any method for arriving at the truth was abandoned with the normative. All notions which would explain truth are only intelligible when the normative is presupposed. Moreover, for there to be "thinkers", there "must be some kind of truth"; otherwise, "our thoughts aren't really about anything [,...] there is no sense in which any thought is right or wrong". Without the normative to dictate how one should proceed or which methods should be employed, naturalized epistemology cannot determine the "right" criteria by which empirical evidence should be evaluated. But these are precisely the issues which traditional epistemology has been tasked with. If naturalized epistemology does not provide the means for addressing these issues, it cannot succeed as a