 Although Roskies’ definition remains influential, it has been challenged in various ways. Some have argued that neuroethics should not be limited to the neuroscience of ethics, but rather be broadened to the cognitive science of ethics (Levy, personal communication), since so much work that enables us to understand the brain takes place in disciplines outside of neuroscience, strictly defined. This is in fact in the spirit of the original proposal, since it has been widely recognized that the brain sciences encompass a wide array of disciplines, methods, and questions. However, the most persistent criticisms have been from those who have questioned whether the neuroscience of ethics should be considered a part of neuroethics at all: they argue that understanding our ethical faculties is a scientific and not an ethical issue, and thus should not be part of neuroethics. This argument is usually followed by a denial that neuroethics is sufficiently distinct from traditional bioethics to warrant being called a discipline in its own right.