The data on which philosophical theorizing is based are rather the intuited contents themselves, concerning the various thought experiments. At least that is so outside the epistemology of the a priori.

If a shot aimed at aptness succeeds aptly, it is then fully apt, since it is not only apt but also aptly apt. But the full aptness of such an attempt is entirely compatible with its being a horrible murder, if the "hunter" is an assassin and the prey his victim. That hunter's shot may still be outstandingly, fully apt, if it manifests the agent's competence in both archery dexterity and shot selection.

I am mainly concerned with unqualified knowledge, by contrast with the varieties of expert knowledge: scientific knowledge of various sorts, legal knowledge, medically expert knowledge, and so on.

A successful account enables us to understand human knowledge in general.

The concept of intuition is more often used in philosophical theorizing than is the concept of observation in scientific theorizing (proportionately). One reason is that there is (proportionately) more ostensible conflict of philosophical intuitions than there is ostensible conflict of scientific observations. So much for the use of a concept of intuition in philosophical theorizing.

We can pursue the Cartesian project without restricting ourselves to theology and a priori faculties. A better, broader perspective is properly sought if we pursue the project with reliance on science broadly and on our full span of epistemic competences, including the empirical as well as the a priori.

It is possible to produce something that is grammatical either by chance or under the supervision of another. To be proficient in grammar, then, one must both produce what is grammatical and produce it grammatically, that is, in accord with knowledge of grammar in oneself.