 There is a deep issue that underlies all of these accounts of subjective probability. They all presuppose the existence of necessary connections between desire-like states and belief-like states, rendered explicit in the connections between preferences and probabilities. In response, one might insist that such connections are at best contingent, and indeed can be imagined to be absent. Think of an idealized Zen Buddhist monk, devoid of any preferences, who dispassionately surveys the world before him, forming beliefs but no desires. It could be replied that such an agent is not so easily imagined after all — even if the monk does not value worldly goods, he will still prefer some things to others (e.g., truth to falsehood).