thinking and suggests the virtuous individual will consider the following: Non-dismissive consideration of arguments Charitable interpretation of opposing arguments Awareness of one's own presuppositions and potential for being mistaken Consultation of expert knowledge Reliability of source material Knowledge of what one is talking about rather than merely repeating others' opinions. Varieties Virtue epistemologists differ in the role they believe virtue to play: eliminative virtue epistemology uses the concepts of intellectual virtue and intellectual vice to do away with epistemic concepts like knowledge and justification, while non-eliminative virtue epistemology gives a role for such traditional concepts and uses virtue to provide substantive explanation of those concepts. Virtue epistemologists differ in what they believe epistemic virtues to be. Some accounts are Aristotelian, drawing a relationship between intellectual virtue and character in a similar way to the way moral virtue is related to character, while "weak" virtue epistemology have an account that doesn't require any particular commitment or cultivation of intellectual virtue. Abrol Fairweather argues that these "weak" virtue epistemologists "merely [use] virtue theory as a novel lexicon for expressing an independent epistemic theory". Another way of describing the differences in virtue epistemology is to say that there are two concurrent modes of thought in contemporary virtue epistemology, with one side favoring the "virtue reliabilist" account of virtues as reliably functioning cognitive faculties, and one favoring a "virtue responsibilist" account in which the responsible epistemic conduct of the agent plays a key role. Virtue reliabilism The virtue reliabilist takes the approach that the process whereby truth is garnered must be reliable. However, the stress of the reliability is not placed upon the mechanism of justification. Instead, the degree of reality-tracking ability determines how virtuous the individual's intellect is, and therefore how good one's knowledge is. For Sosa, the more virtuous faculties are related to direct sensory perception and memory, and less virtuous capacities are ones related to beliefs derived from the primary memory or sense experience. Sosa has two criteria for having a belief to be warranted, or in his words, "fully apt". A belief must satisfy the first condition of being "meta-justified" in which the agent must have hit the truth as such. Furthermore, a belief must have been 'apt' in which the agent must have been displaying his virtuous capacities in claiming such a belief or hitting the truth as such. To argue by analogy, a hunter must not only be