 Second, and perhaps more importantly, Śrīharṣa uses these cases to argue that there may not after all be any satisfactory definition of knowledge. Even though Śrīharṣa’s criticisms are directed against proposals of knowledge defended by his predecessors and contemporaries, his arguments remain relevant to today’s discussions of knowledge. On the one hand, he anticipates some of the problems that arise for recent attempts at solving the Gettier problem, e.g., ­conditions like sensitivity and safety and theories like the relevant alternatives theory. On the other hand, he also claims that the problem posed by cases of epistemic luck cannot be avoided simply by treating knowledge—as Williamson (2000) does—as analytically primitive. The following three sections survey some of these arguments.