Aesthetic subjectivism takes the truth of aesthetic judgments to be relative to the individual making that judgment. Despite widespread suspicion, however, this does not mean that one cannot be wrong about such judgments. Accordingly, this does not mean that one cannot gain higher-order evidence of error and fallibility that bears on the rationality of the aesthetic judgment in question. In this paper, we explain and explore these issues in some detail.Aesthetic judgments seem to indicate something affective about the person who makes them. When I judge that my entrée was delicious, that your painting is beautiful, that tonight's movie was good, or that some new piece of music is great, I seem to be indicating something or other about my preferences, desires, emotions, feelings, and so on. 2 This is not simply because we can infer from these aesthetic judgments something about me, much like you can infer that I am having a certain kind of visual experience from my claim that there is an empty blue chair in the corner over there. Instead, there seems to be something in the very content of aesthetic judgments that makes them partly about my affective states and experiences.One common way of making sense of this apparent feature of aesthetic judgments is to accept that, indeed, there is not much more to them than some kind of truth-apt expression of our preferences, desires, emotions, feelings, tastes, and so on. On this view, in other words, there is no independent "fact of the matter" regarding the deliciousness of my meal or the beauty of your painting, and no objective standards by reference to which we can determine whether some movie is truly good or some piece of music truly great. There is no independent fact of the matter, that is, as to the deliciousness of Foie Gras Ice Cream, the beauty of a Thomas Kinkade cottage painting, the goodness of an Ingmar Bergmann psycho-analytic flick, or the greatness of Bob Dylan's tunes. That I judge these delicious, beautiful, good, and great speaks to my personal preferences -in some sense or another -and to nothing more. These aesthetic properties are not "in the objects," so to speak, such that you and I can succeed or fail to detect them. Call this view aesthetic subjectivism.In section 2 below, we will describe in some detail a response-dependence version of this view.1 For comments and discussion of previous drafts, we are grateful to Aaron Smuts, Chris Nagel, Josh DiPaolo, Nick Riggle, Justin Coates, Daniel Whiting, and two anonymous referees. 2 Ordinarily, the predicates 'good' and 'great' can be used in almost any context: good/great car, good/great game, good/great decision, good/great person, good/great inference, etc. We here assume there is an "aesthetic sense" of 'good' and 'great' without thereby committing ourselves to any particular view on how to draw the relevant distinctions. Following Riggle (2016), moreover, we are not hereby committed to the traditional view (c.f., Hume and Kant, e.g.) that aesthetic judgments per se are characteristically "disinter...