The category of being beyond reasonable doubt is illustrated by the proposition that the building in which I now find myself will be here tomorrow. T… - Roderick Chisholm

Strictly speaking, "The wine tastes sour to me," and "something looks red to me," do not express what is self-presenting in our sense of this term. For the first statement implies that there is a certain thing—namely, the wine— that I am tasting, and the second statement implies that there is a certain external thing that is appearing red to me. But, "I am tasting wine," and, "There is a certain external thing that is appearing red to me," do not express what is self-presenting. What justifies me in thinking that I am tasting wine is not simply the fact that I am tasting wine, and what justifies me in thinking that a certain thing is appearing red to me (and that I am not, say, merely suffering from a hallucination) is not simply the fact that a certain thing is appearing red to me. To arrive at what is self-presenting in these cases, we must remove the reference to the external thing—to the wine in, "The wine tastes sour to me," and to the appearing thing in, "That thing appears red to me." This, however, is very difficult to do, since our language was not developed for any such philosophical purpose.

To see the point of such a hierarchy, let us turn back to the concept of the evident. An evident proposition is one that is justified. But there are many justified propositions that are not evident. Indeed many propositions that may be said to have a very high degree of justification are not evident. For example, it may be evident to you now that you have walked today and that you also walked yesterday and the day before that. You may have very good grounds for accepting the proposition that you will walk tomorrow and the day after that: the proposition may be strongly supported by induction. But it is not now evident to you or to anyone else that you will walk tomorrow, for no one now knows that you will walk tomorrow.
The proposition that you will walk tomorrow may be beyond reasonable doubt for you, but nothing that you can find out today can make it evident for you today that you will walk tomorrow.

You may have knowledge, then, without having any insight into the epistemic status of what you know. In other words, you may know a proposition h to be true without having any beliefs at all about the fact that h is evident or about what makes h evident for you. You will have some degree of insight into your knowledge of h if you have a true belief about what makes h evident for you. You will have a greater degree of insight if, moreover, you have no false belief to the effect that some other proposition makes h evident for you. And you will have an even greater degree of insight into the status of your knowledge of h, if you also know that e makes h evident for you. But our ordinary knowledge about such things as ships, trees, and houses does not require that we have any beliefs about our epistemic situation.