 What Kvanvig says about understanding will be considered below. First though, let us consider the specific challenge that he poses for virtue epistemology. In essence, Kvanvig’s argument rests on the assumption that it is essential to any virtue-theoretic account of knowledge—and any internalist account of knowledge as well, for that matter (i.e., an account that makes a subjective justification condition necessary for knowledge possession)—that it also includes an anti-Gettier condition. If this is right, then it follows that even if virtue epistemology has an answer to the primary value problem—and Kvanvig concedes that it does—it will not thereby have an answer to the secondary value problem since knowledge is not simply virtuous true belief. Moreover, Kvanvig argues that once we recognize what a gerrymandered notion a non-Gettierized account of knowledge is, it becomes apparent that there is nothing valuable about the anti-Gettier condition on knowledge that needs to be imposed. But if that is right, then it follows by even virtue epistemic lights that knowledge—i.e., non-Gettierized virtuous true believing—is no more valuable than one of its proper sub-sets—i.e., mere virtuous true believing.