 Śrīharṣa goes on to gloss this proposal as saying that knowledge consists in non-recollective awareness of the truth produced by a set of causal conditions (kāraṇa-sāmagrī)—which includes the method (karaṇa) as well as background causal conditions—that never produce false awareness (see  footnote 11).  Presumably, the defender of this proposal would want to say that in cases of accidentally true awareness, the causal conditions that produce the awareness-episode could easily have given rise to false awareness. For instance, in Shells, the causal conditions that give rise to the relevant episode of awareness could also have produced the awareness that the bookie had five shells in his hand when he in fact had four. In this respect, knowledge ii resembles anti-luck conditions like safety and sensitivity, both of which appeal to methods that don’t produce false beliefs in nearby  possibilities.[12]