 If Kelly’s account of disgust is on the right track, it seems to have a number of important moral upshots. One consequence, he argues, is “disgust skepticism” (139), according to which the combination of disgust’s hair trigger and its ballistic trajectory mean that it is especially prone to incorrigible false positives that involve unwarranted feelings of contamination and even dehumanization. Hence, “the fact that something is disgusting is not even remotely a reliable indicator of moral foul play” but is instead “irrelevant to moral justification” (148).