 It is also questionable whether Velleman can even explain the selectivity of love in terms of the “fit” between your expressions and my sensitivities. For the relevant sensitivities on my part are emotional sensitivities: the lowering of my emotional defenses and so becoming emotionally vulnerable to you. Thus, I become vulnerable to the harms (or goods) that befall you and so sympathetically feel your pain (or joy). Such emotions are themselves assessable for warrant, and now we can ask why my disappointment that you lost the race is warranted, but my being disappointed that a mere stranger lost would not be warranted. The intuitive answer is that I love you but not him. However, this answer is unavailable to Velleman, because he thinks that what makes my response to your dignity that of love rather than respect is precisely that I feel such emotions, and to appeal to my love in explaining the emotions therefore seems viciously circular.