 Another way of trying to undermine the appeal of the Control Principle itself is to show how it might be mistaken for something else that is more plausible. For example, Adams (1985) recognizes that there are limits to what we can be responsible for, and writes that the states of mind “for which we are directly responsible are those in which we are responding, consciously or unconsciously, to data that are rich enough to permit a fairly adequate ethical appreciation of the state’s intentional object and of the object’s place in the fabric of personal relationships” (26). Thus, according to Adams’ conception of morality, adherents of the Control Principle are correct in an important respect, namely, in their understanding that what one is responsible for springs in the right way from oneself. But this requirement is more general than a strict requirement of control, and although easily confused with the Control Principle, is superior to it, on this view.