 Other philosophers object to this consequence. If the genocidal Nazi is a possible object of ascriptions of moral integrity, then we can properly ascribe integrity to people whose moral viewpoint is bizarrely remote from any we find intelligible or defensible. (See McFall 1987 and Cox, La Caze and Levine 2003, 56–68. Putnam 1996 draws on the work of Carol Gilligan 1982 to suggest a different way of overcoming the problem of the Nazi of integrity.) Moral constraints upon attributions of integrity need not take the form of Ashford’s ‘moralized’ view or Halfon’s more limited formal view. One might say instead that attributions of integrity involve the judgment that an agent acts from a moral point of view those attributing integrity find intelligible and defensible (though not necessarily right) —and that this formal constraint does have substantive implications. It prohibits attributing integrity to, for example, those who advocate genocide, or deny the moral standing of people on, for example, sex-based or racial grounds. There are things which a person of integrity cannot do. The Nazis and other perpetrators of great evil were either committed to what they were doing, in which case they were profoundly immoral (or not moral agents at all) and lacked integrity; or else they lacked integrity because they were self-deceived or dissembling and never actually had the Nazi commitments they claimed to have. Judgments of integrity would thus involve judgment about the reasonableness of others’ moral points of view, rather than the absolute correctness of their view (Ashford) or the intellectual responsibility with which they generally approach the task of thinking about moral questions (Halfon).