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According to robust versions of virtue epistemology, the reason why knowledge is incompatible with certain kinds of luck is that justified true beliefs must be achieved by the agent (Sosa in A virtue epistemology: apt belief and reflective knowledge, 2007, Reflective knowledge: apt belief and reflective knowledge, 2009, Knowing full well, 2011; Greco in Philos Studies 17:57–69, 2007, Achieving knowledge, 2010, Philos Phenomenol Res 85:1–26, 2012). In a recent set of papers, Pritchard (The nature and value of knowledge: three investigations, 2010a, Think 25:19–30, 2010b, J Philos 109:247–279, 2012, Virtue scientia. Bridges between philosophy of science and virtue epistemology, Forthcoming) has challenged these sorts of views, advancing different arguments against them. I confront one of them here, which is constructed upon scenarios affected by environmental luck, such as the fake barn cases. My objection to Pritchard differs from those offered until now by Carter (Erkenntnis 78:253–275, 2011, Pac Philos Q, 2014), Jarvis (Pac Philos Q 94:529–551, 2013) or Littlejohn (Synthese 158:345–361, 2006) in that it is based on the claim that cognitive performances may not be properly considered as achievements beyond the scope of the agent’s intentional action—an idea that confers more explanatory power on my argument, and contributes to stregthening links between knowledge and agency.

DOI: 10.1007/s11229-015-0708-2

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