This connection is rather implied by her statement on how virtues entail truth. When we look at the parallel between justification and virtue then we understand that justification for an act can be flawed by the Gettier case; however a virtue-based act cannot because of the assumption that the act itself contains truth. The problem is she does not specify how here definition satisfies this, and if it does then it seems to be ad hoc. Considering that she even states that, “her definition is not guaranteed to fail,” we must understand that saying a definition is not guaranteed to fail is different from saying it satisfies the criteria for always working. Given a situation where the agent utilizes double luck to acquire knowledge when a virtue-based act replaces justification makes us dissect the aspect of arrival. If the agent arrived to the truth and the motivation for doing so was not virtuous, then the same double-luck example could occur, the truth could be arrived and the knowledge acquired could not be good true knowledge. This is because the component of arrival does not entail the virtue. Therefore, there is no truth involved, but just luck. In this account her definition seems incomplete. If the truth of knowledge is virtue-based and all people are not virtuous agents, then how to we account for the knowledge of the
This connection is rather implied by her statement on how virtues entail truth. When we look at the parallel between justification and virtue then we understand that justification for an act can be flawed by the Gettier case; however a virtue-based act cannot because of the assumption that the act itself contains truth. The problem is she does not specify how here definition satisfies this, and if it does then it seems to be ad hoc. Considering that she even states that, “her definition is not guaranteed to fail,” we must understand that saying a definition is not guaranteed to fail is different from saying it satisfies the criteria for always working. Given a situation where the agent utilizes double luck to acquire knowledge when a virtue-based act replaces justification makes us dissect the aspect of arrival. If the agent arrived to the truth and the motivation for doing so was not virtuous, then the same double-luck example could occur, the truth could be arrived and the knowledge acquired could not be good true knowledge. This is because the component of arrival does not entail the virtue. Therefore, there is no truth involved, but just luck. In this account her definition seems incomplete. If the truth of knowledge is virtue-based and all people are not virtuous agents, then how to we account for the knowledge of the