Descartes's epistemology is a special case of Aristotle's virtue ethics.

Intuitive seeming is in my view an attraction to assent based on nothing more than understanding of the content that upon consideration attracts one's assent. But such understanding-based attraction can differ dramatically in epistemic quality. Some such attractions represent nothing more than superstition or bias absorbed from the culture, sans ratiocination.

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.

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.

A hunter archer can also be out to shock by taking crazy shots. What makes his shots "crazy" is set by excessive risk, judged by hunting-archery standards, which would tend to draw agreement from knowledgeable observers.

Suppose we wonder whether we should trust the deliverances of our basic epistemic competences. If those are indeed our basic competences, then in order properly to satisfy our curiosity we will inevitably rely on one or more of them. So, either we squelch our curiosity or we will have to fall into the circularity or regress to which the skeptic objects.

It is also certain that when we assent to some piece of reasoning when our perception of it is lacking, then either we go wrong, or, if we do stumble on the truth, it is by accident, so that we cannot be sure that we are not in error.