 Stanley replies that knowledge-wh in general seems to be Gettierable and that might be explained in terms of features having to do with knowing the answer. For example, consider Hawthorne’s (2000) example of a teacher giving each child in their class a note with the name of a city. “Vienna” is written only on one of the notes. In this context, it seems true that one child knows the correct answer to the question “what is the capital of Austria”, even though the child’s belief is true by luck. (Though see Carter &amp; Pritchard 2015c for a reply that while knowledge-how is similar to knowledge-that and knowledge-wh in that it is incompatible with intervening luck, it differs with these kinds of knowledge in being compatible with environmental luck.) Others still have responded that intuitions are subtle and not all of them favor anti-intellectualism (Marley-Payne 2016; Pavese forthcoming-a). For a recent experimental study with mixed results, see Carter, Pritchard, and Shepherd (2019). Hawley (2003: 28) argues that knowledge-how, like propositional knowledge, requires “warrant” on the ground that success on the basis of a lucky guess does not seem to manifest one’s knowledge-how. A similar theoretical argument for thinking that lucky belief cannot suffice for knowledge-how starts from the thesis that knowledge-how enters in explanations of success and that satisfactory explanations must be “modally robust”. From this, the argument concludes that the sort of belief that robustly explains intentional success must be knowledge, for knowledge has the relevant modal profile (Sosa 1999; Williamson 2000; D. Greco 2016). Another line of argument starts from the observations that knowledge-how to Φ explains the ability to intentionally Φ (see  section 4)  and that only knowledge can explain intentional action (Gibbons 2001: 589–590). On these bases, some argue that knowledge-how cannot fall short of non-getteriable knowledge (Cath 2015b for objections to this line of argument).