See e.g. Cloos (2015), Lord (2018), Lord and Sylvan (2019), Schmidt (2019), Sosa (2015, forthcoming), Sosa and Sylvan (2018), and my own efforts in Sylvan (2017) and (2020b) to help responsibilist virtue epistemology get on firmer footing (though, as I clarify in (2020a) and (2020b: note 20), I am not a virtue epistemologist at the fundamental level). This trend follows a better-known tradition of attempts to integrate evidentialism and reliabilism; see Alston (1988), Comesaña (2010), and Goldman (2011). Since Goldman sometimes characterizes his reliabilism as a virtue approach (see, e.g., Goldman (1993: 274)), the two trends might be treated as one. As Cloos documents, the original defenders of evidentialism haven't been keen to follow suit-at least not by agreeing that virtue is constitutive of epistemic justification. Conee and Feldman agree that virtues can causally result in changes in evidence, so that (e.g.) a skilled birdwatcher can have evidence that a novice cannot have. But the pair will insist that the ground of the difference in justification is evidential, not virtue-theoretic; the skill merely causally influences justification. On his own, Feldman (2003: 75) appears to allow skill to make a constitutive contribution. But in their (2011) response to Goldman (2011)'s insistence that skills ground differences in justification, Conee and Feldman return to the view that skills only make a difference by affecting what evidence one possesses; in their (2008: 91), they also describe virtues as mere 'background conditions'.