 The response to these critics is different: Whether or not these various branches of inquiry form a natural kind or are themselves a focus of ethical analysis is quite beside the point. Neuroethics is porous. One cannot successfully engage with many of the ethical issues without also understanding the science. In addition, academic or intellectual disciplines are at least in part (if not entirely) social constructs. And in this case the horse is out of the barn: It is clear that interesting and significant work is being pursued regarding the brain bases of ethical thought and behavior, and that this theoretical understanding has influenced, and has the potential to influence, our own thinking about ethics and our ethical practices. That neuroethics exists is undeniable: Neuroethical lines of research have borne interesting fruit over the last 10–15 years; neuroethics is now recognized as an area of study both nationally and internationally; neuroethics courses are taught at many universities; and training programs, professional societies, and research centers for neuroethics have already been established. The NIH BRAIN Initiative has devoted considerable resources to encouraging neuroscientific projects that incorporate neuroethical projects and analyses. Neuroethics is a discipline in its own right in part because we already structure our practices in ways that recognize it as such. What is most significant about neuroethics is not whether both the ethics of neuroscience and the neuroscience of ethics are given the same overarching disciplinary name, but that there are people working on both endeavors and that they are in dialogue (and sometimes, the very same people do both).