Conee and Feldman think that the doxastic attitude I'm justified in having toward any given proposition is the one that fits my evidence. However, it's just not at all clear what that's supposed to mean. They offer examples, by way of illustration:
Here are three examples that illustrate the application of this notion of justification. First, when a physiologically normal person under ordinary circumstances looks at a plush green lawn that is directly in front of him in broad daylight, believing that there is something green before him is the attitude toward this proposition that fits his evidence. That is why the belief is epistemically justified. Second, suspension of judgment is the fitting attitude for each of us toward the proposition that an even number of ducks exists, since our evidence makes it equally likely that the number is odd. Neither belief nor disbelief is epistemically justified when our evidence is equally balanced. And third, when it comes to the proposition that sugar is sour, our gustatory experience makes disbelief the fitting attitude. Such experiential evidence epistemically justifies disbelief.
My problem here isn't that anything strikes me as false -- it's just that I don't see that justification has been illuminated by the connection to 'fitting the evidence'. I don't feel like I have a better antecedent grip on what the evidence is, and how to tell what fits it, than I do on what is justified. Conee and Feldman go on to observe that various views about justification are inconsistent with evidentialism, because, e.g., they have the implication that only a responsibly formed belief is justified, but some beliefs that are not responsibly formed fit the evidence. One needn't think this, though; perhaps what fits the evidence is what one would do if responsible. Or, certain reliabilist views will have the implication that Bonjour's clairvoyant character has justified beliefs; this too can be rendered consistent with the letter of evidentialism by allowing that external facts about reliability play a role in what evidence one has (or, less plausibly, which attitude fits a given body of evidence). A commitment to evidentialism per se doesn't seem to tell you much.
A theory of justification, it seems, ought to be illuminating, in the sense that it should explain justification in terms of states and relations that are antecedently well-understood. (As indicated last post, however, I don't think this constraint implies that the stuff on the right-hand-side need always be non-epistemic.)