 Finally, we turn to the potential meta-ethical commitments of EU theory. David Lewis (1988, 1996) famously employed EU theory to argue against anti-Humeanism, the position that we are sometimes moved entirely by our beliefs about what would be good, rather than by our desires as the Humean claims. He formulated the anti-Humean theory as postulating a necessary connection between, on the one hand, an agent’s desire for any proposition \(A\), and, on the other hand, her belief in a proposition about \(A\)’s goodness; and claimed to prove that when such a connection is formulated in terms of EU theory, the agent in question will be dynamically incoherent. Several people have criticised Lewis’s argument. For instance, Broome (1991c), Byrne and Hájek (1997) and Hájek and Pettit (2004) suggest formulations of anti-Humeanism that are immune to Lewis’ criticism, while Stefánsson (2014) and Bradley and Stefánsson (2016) argue that Lewis’ proof relies on a false assumption. Nevertheless, Lewis’ argument no doubt provoked an interesting debate about the sorts of connections between belief and desire that EU theory permits. There are, moreover, further questions of meta-ethical relevance that one might investigate regarding the role and structure of desire in EU theory. For instance, Jeffrey (1974) and Sen (1977) offer some preliminary investigations as to whether the theory can accommodate higher-order desires/preferences, and if so, how these relate to first-order desires/preferences.