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are properly basic for at least some believers in God; there are widely realized sets of conditions, I suggested, in which such propositions are indeed properly basic. And when I said that these beliefs are properly basic, I had in mind what Quinn calls the narrow conception of the basing relation. I was taking it that a person S accepts a belief A on the basis of a belief B only if (roughly) S believes both A and B and could correctly claim (on reflection) that B is part of his evidence for A. S's belief that there is an error in some argument against p will not typically be a belief on the basis of which he accepts p and will not be a part of his evidence for p.
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