  Intuitively, reasons of the right kind are those that bear on the value of the object—for instance, reasons to desire the mud that bear on whether the mud is desirable. The challenge for FA analyses is how to capture this intuitive idea in a non-tautological fashion. There are two general strategies for solving the wrong kind of reason problem. The first is to draw a distinction between object-given and state-given considerations, where a state-given consideration is one that invokes some value of having the evaluative attitude toward an object (e.g., desiring the mud), whereas an object-given consideration focuses only on features of the object (Parfit 2001). Proponents of this distinction hold that state-given considerations can only provide reasons of the wrong kind, like the demonic incentive which attaches to the state of desiring the mud; whereas object-given considerations, such as the mud's foul taste, can provide the right kind of reason (not) to desire it. Various technical worries about this distinction have been raised, and attempts to answer them offered (Olson 2004, Rabinowicz and Rönnow-Rasmussen 2006). The larger worry is that certain features of an object, such as the cruelty of a joke or the fact that one is not responsible for some bad trait, do not make any overt reference to a state or attitude. Yet they might nevertheless bear on whether to have the state (because amusement is vicious or shame counterproductive) without bearing on the value of the object (whether the joke is hilarious or the trait shameful). The force of the thought that one should not feel contempt or shame at such traits might depend on the judgment that it would be unfair, or otherwise vicious, to feel contempt or shame at those traits for which the bearer is not responsible. Interestingly wrong kinds of reason do not wear their normative import on their sleeve, as do obviously wrong kinds of reason such as demonic incentives. 