 The significance of this conclusion for our purposes is that knowledge is incompatible with both forms of luck. In order to see this, one only needs to note that an epistemological analogue of the archer case just given is the famous barn façade example (e.g., Ginet 1975; Goldman 1976). In this example, we have an agent who forms a true belief that there is a barn in front of him. Moreover, his belief is not subject to the kind of ‘intervening’ luck just noted and which is a standard feature of Gettier-style cases. It is not as if, for example, he is looking at what appears to be a barn but which is not in fact a barn, but that his belief is true nonetheless because there is a barn behind the barn shaped object that he is looking at. Nevertheless, his belief is subject to environmental luck in that he is, unbeknownst to him, in barn façade county in which every other barn-shaped object is a barn façade. Thus, his belief is only luckily true in that he could very easily have been mistaken in this respect. Given that this example is structurally equivalent to the ‘archer’ case just given, it seems that just as we treat the archer as exhibiting an achievement in that case, so we should treat this agent as exhibiting a cognitive achievement here. The problem, however, is that until quite recently many philosophers accepted that the agent in the barn façade case lacks knowledge. Knowledge, it seems, is incompatible with environmental luck in a way that achievements, and thus cognitive achievements, are not (see, for example, Pritchard, e.g., 2012).