 Williams also contends that integrity does not dispose its possessors towards a characteristic thought—there is nothing in particular that integrity leads those who possess it to attend to. He writes “If integrity had to be provided with a characteristic thought, there would be nothing for the thought to be about but oneself—but there is no such characteristic thought, only thoughts associated with projects, in carrying out which a man may display his integrity” (Williams 1981a, 49). Williams holds this view because he sees integrity as steadfast maintenance of identity-conferring commitments, a view we discussed in section 2. Nonetheless, Williams sets out a clear challenge for those who hold integrity to be a virtue. They should either set out the characteristic motivations and thoughts of those who possess the virtue or explain why it is that integrity is an anomalous virtue, one not associated with characteristic motivations and thoughts. There are two main ways this has been approached. One is to claim that the virtue of integrity need not involve characteristic motivations or thoughts because it is a special kind of virtue; the other is to claim that integrity is a cluster concept and thus involves multiple motivations and thoughts.