 Another point on which agent-based forms of virtue ethics might differ concerns how one identifies virtuous motivations and dispositions. According to Zagzebski’s exemplarist account, “We do not have criteria for goodness in advance of identifying the exemplars of goodness” (Zagzebski 2004: 41). As we observe the people around us, we find ourselves wanting to be like some of them (in at least some respects) and not wanting to be like others. The former provide us with positive exemplars and the latter with negative ones. Our understanding of better and worse motivations and virtuous and vicious dispositions is grounded in these primitive responses to exemplars (2004: 53). This is not to say that every time we act we stop and ask ourselves what one of our exemplars would do in this situations. Our moral concepts become more refined over time as we encounter a wider variety of exemplars and begin to draw systematic connections between them, noting what they have in common, how they differ, and which of these commonalities and differences matter, morally speaking. Recognizable motivational profiles emerge and come to be labeled as virtues or vices, and these, in turn, shape our understanding of the obligations we have and the ends we should pursue. However, even though the systematising of moral thought can travel a long way from our starting point, according to the exemplarist it never reaches a stage where reference to exemplars is replaced by the recognition of something more fundamental. At the end of the day, according to the exemplarist, our moral system still rests on our basic propensity to take a liking (or disliking) to exemplars. Nevertheless, one could be an agent-based theorist without advancing the exemplarist’s account of the origins or reference conditions for judgments of good and bad, virtuous and vicious.