 Catherine Elgin, for one, influentially argued that we cannot make sense of some of our greatest intellectual accomplishments, especially the accomplishments we associate with science and art, without appreciating the way they are often oriented not towards knowledge, but rather understanding (see especially Elgin 1991, 1996). From the perspective of virtue epistemology, Linda Zagzebski claimed that if we think of an intellectual virtue as an “excellence of the mind”, attuned to a variety of epistemic goods, then there is something one-sided about focusing attention only on the good of knowledge, while neglecting other highly prized goods such as understanding and wisdom (see especially Zagzebski 1996: 43–50; 2001). Finally, Jonathan Kvanvig forcefully argued that while understanding is distinctively valuable from an epistemic point of view—i.e., more valuable than any of its proper parts, such as truth, or justification, or a combination of the two—knowledge is not (Kvanvig 2003). For all these thinkers, the spotlight of concern within epistemology needed to be broadened so that goods such as understanding could be given their proper due, and their claims resonated with other epistemologists (for overviews, see Gordon 2017; Hannon forthcoming).