 Another attendee at that initial meeting, Adina Roskies, in response to a perceived lack of recognition of the potential novelty of neuroethics, penned “Neuroethics for the new millennium” (Roskies, 2002), an article in which she proposed a bipartite division of neuroethics into the “ethics of neuroscience”, which encompasses the kinds of ethical issues raised by Safire, and “the neuroscience of ethics”, thus suggesting an extension of the scope of neuroethics to encompass our burgeoning understanding of the biological basis of ethical thought and behavior and the ways in which this could itself influence and inform our ethical thinking. This broadening of the scope of neuroethics highlights the obvious and not-so-obvious ways that understanding our own moral thinking might affect our moral views; it is one aspect of neuroethics that distinguishes it from traditional bioethics. Another way of characterizing the field is as a study of ethical issues arising from what we can do to the brain (e.g. with neurotechnologies) and from what we know about it (including, for example, understanding the basis of ethical behavior).