 The instrumentalist view, they argue, fares well given the neuroscience, as does the personalist account. In contrast, the cognitivist account of moral motivation runs into trouble “since our moral behavior does not appear to be under the control of cognitive states alone independently of desire” (106). The sentimentalist’s view likewise runs into difficulty “because the emotional system, while closely linked to the system underlying voluntary action, will turn out to be nonetheless distinct from it unless emotions are themselves built in part from desires” (106). Schroeder et al. acknowledge that our current understanding of the neuroscience is incomplete and that responses can be offered to the criticisms that they make (106). Nevertheless, they suggest that attention to the neuroscience “could serve to constrain future theorizing about the structure of moral agency…” (107).