 Dretske pointed out (2003, n. 9; 2005, n. 4) that his view does not face one of the objections which Saul Kripke (2011, 162–224; Dretske had access to a draft circulated prior to publication) deploys against Nozick’s account. Suppose I am driving through a neighborhood in which, unbeknownst to me, papier-mâché barns are scattered, and I see that the object in front of me is a barn. I also notice that it is red. Because I have barn-before-me percepts, I believe barn: the object in front of me is a (ordinary) barn (the example is attributed to Ginet in Goldman 1976). Our intuitions suggest that I fail to know barn. And so say BT and CR. But now suppose that the neighborhood has no fake red barns; the only fake barns are blue. (Call this the red barn case.) Then on Nozick’s view I can track the fact that there is a red barn, since I would not believe there was a red barn (via my red-barn percepts) if no red barn were there, but I cannot track the fact that there is a barn, since I might believe there was a barn (via blue-barn percepts) even if no barn were there. Dretske said that this juxtaposition, in which I know something yet fail to know a second thing that is intimately related to the first (there being a red barn, which I know, entails there being a barn, which I do not), “is an embarrassment,” and in this respect, he thought, his view is superior to Nozick’s. Let R, my basis for belief, be the fact that I have red-barn percepts. If no barn were there, R would fail to hold, so I know a barn is there. Further, if no red barn were there, R would still fail to hold, so I know a red barn is there. So Dretske can avoid the objectionable juxtaposition. Still, it is surprising that Dretske cited the red barn case as the basis for preferring his version of tracking over Nozick’s. First, Dretske himself accepted juxtapositions of knowledge and ignorance that are at least equally bizarre, as we shall see. Second, Nozick avoided the very juxtaposition Dretske discussed by restating his account to make reference to the methods via which we come to believe things (Hawthorne 2005). On a more polished version of his account, Nozick said that to know p is, roughly, to have a belief p, arrived at through a method M, which meets the following condition (‘BMT’ for belief method tracking):