 Nevertheless, it would be hasty to conclude that nothing but instrumental norms can be derived from meaning facts in conjunction with desires. As noted above, it is clear that an appeal to merely instrumental norms, or means-ends norms, fails to support the idea that meaning is essentially normative. Although facts about correctness conditions may play a role in the generation of instrumental norms such as “If you wish to communicate with ease you ought to apply ‘green’ to \(x\) if and only if \(x\) is green”, the ought in question derives from the agent’s desires and intentions (given certain empirical facts, regularities, or laws), not from the correctness conditions themselves. Indeed, very many facts can play a role in the generation of instrumental norms without thereby being intrinsically normative—for instance, given the laws of nature, facts about the weather, taken together with facts about my desires, have implications for how I should dress (Coates 1986; Bilgrami 1993; Glüer 2001; Wikforss 2001; Hattiangadi 2006, 2009b). Not all hypothetical norms are instrumental, or based on contingent means-ends relations, however. An example would be the following: If you want to castle in chess, you should (or indeed: must) move your king and one of your rooks in a certain way. Similarly, it has been suggested that there is an important difference between hypothetical norms involving ordinary non-normative facts (such as facts about the weather) and norms involving meaning facts: Since meaning facts are constituted by correctness conditions, meaning facts always dictate how I should behave when I intend to produce a meaningful utterance. Even though what they dictate depends on my particular desires in the situation, the fact that they dictate something does not depend on any desire—in contrast to the dictates derivable from weather facts (Verheggen 2011: 563). One might wonder, though, whether the cases ultimately really are disanalogous: Just as one might not care whether one gets wet or stays dry, it might seem, one might just not care whether what one says is semantically correct or not—do correctness conditions really dictate anything if all I want to do is say something  meaningful?[17]