 Externalists maintain that they can fully and adequately account for the strong but ultimately contingent connection between moral judgment and motivation, offering various explanations of how moral judgments reliably motivate. As we have seen, Svavarsdottir seeks to explain moral motivation by appealing to a particular conative state, namely, the desire to do what is morally valuable or required—the desire, in short to be moral. Peter Railton appeals to the concern people generally have to be able to justify their choices and conduct from a more impartial standpoint. But he also apparently thinks that people’s more ordinary motives play a part; at least this is suggested when he remarks that, if we really want people to take morality seriously, “we should ask how we might change the ways we live so that moral conduct would more regularly be rational given the ends we actually have” (Railton 1986a, 203). According to David Brink, externalism makes the motivational force of our moral judgments “a matter of contingent psychological fact, depending on both the content of people’s moral views and their attitudes and desires” (Brink 1989, 49). Still, these attitudes and desires may be widely shared and rooted in central features of human nature. Suppose, as the philosopher David Hume maintained, that sympathy is a deep and widely shared feature of human psychology. Then, Brink observes, while it may be a contingent fact that most people will have some desire to comply with what they believe morality requires, it will also be a deep fact about them. “Moral motivation, on such a view, can be widespread and predictable, even if it is neither necessary, nor universal, nor overriding” (Brink 1989, 49; Boyd 1998, sec. 4.7).