 Greco (2004, 2008) defends a version of contextualism, what he calls “virtue contextualism”. Virtue contextualism emerges from the basic idea, mentioned above, that to know is to believe the truth because of your intellectual virtue or ability. When we say “because of your intellectual virtue or ability”, how are we to understand “because”? In general, explanatory talk is context-sensitive. It is context-sensitive in two primary ways. First, abnormal features tend to be explanatorily salient. There’s a panic in a Manhattan apartment building, which happens very soon after a tiger wanders into the lobby. We have no trouble identifying the panic’s cause: the tiger. That’s true even though the tiger’s presence isn’t individually sufficient to cause a panic—people must also fear tigers, but they normally do. Second, our interests and purposes single out certain features as especially relevant. We tend to focus on things we can control. If a student asks a teacher why he failed the exam, the teacher might point out that he rarely came to class and didn’t pick up a study guide until the morning of the exam.