Epistemic expressivists maintain, to a first approximation, that epistemic assertions express non-cognitive mental states, like endorsements, valuations, or pro-attitudes, rather than cognitive mental states such as beliefs. Proponents of epistemic expressivism include Chrisman (Philos Stud 135: 225–254, 2007), Gibbard (Wise choices, apt feelings, 1990, Thinking how to live, 2003), Field (Proc Aristot Soc 96:359–379, 1996, Philos Stud 92:1–24, 1998, Philos Stud 143:249–290, 2009), Kappel (Acta Anal 25:175–194, 2010), and Ridge (Proc Aristot Soc 81:83–108, 2007a), among others. In this paper, I argue for an alternative view to epistemic expressivism. The view I seek to advocate is inspired by hybrid expressivist theories about moral judgments (see e.g. Barker (Analysis 60:268–279, 2000), Copp (Soc Philos Policy 18:1–43, 2001, in: Shafer-Landau (ed.) Oxford studies in metaethics, 2009), Finlay (J Ethics 8:205–223, 2004, Philos Impr 5:1–20, 2005), Strandberg (Philos Phenomenol Res 84:87–120, 2012)). According to these hybrid views, moral judgments express semantically cognitive or representational states and pragmatically convey the speaker’s non-cognitive mental states via implicatures. I will argue that a particular version of this view can reasonably be extended to epistemic judgments and that it has several advantages over its expressivist and cognitivist competitors. In particular, I will try to show that there exist certain phenomena in the epistemic domain that seem to be best accounted for by expressivist theories of epistemic judgments. However, a version of hybrid expressivism that maintains that epistemic judgments convey the attributor’s non-cognitive mental states via generalized conversational implicatures is able to account for these phenomena just as well without running afoul of the main problems that have been identified for different versions of epistemic expressivism.