  But the idea that there are distinctive norms on intention has been challenged from another direction as well. Niko Kolodny (2005, 2007, 2008) makes the skeptical claim that we have no reason to be rational, and one main consequence of this thought is that there are no distinctively rational norms on our propositional attitudes at all. (Raz (2005) argues for a similar claim, but restricts his skepticism to what he regards as the mythical norm of means-end coherence.) We do not have the space to present the details of Kolodny’s arguments. There are two main ideas: first, that all putative coherence requirements of rationality are in fact underwritten by two “core” requirements, which appeal to the rational pressure to form and refrain from forming attitudes on the basis of our beliefs about whether there are sufficient reasons for having those attitudes; and second, that these core requirements are not themselves genuinely normative. If Kolodny were correct, then the rational norms on intention would be explicable by appeal to the same principles as the norms on belief, and any other normatively assessable attitudes—and would moreover be, at best, pseudo-norms, or principles that merely appear normative to us. This would not amount to a win for Cognitivism, since the explanation would turn on underlying features of all reasoning processes, and not on any necessary connection between the possession of intentions and beliefs. But Kolodny’s view might well be viewed as a threat to the idea that inquiry into the norms on intention is a useful way to get traction on other issues. In any event, this skeptical view about the authority and autonomy of rationality is highly controversial, and depends on disputed claims about reasoning and the logical form of rational requirements (see Bridges (2009), Broome (1999, 2007), Schroeder (2004, 2009), Finlay (2010), Brunero (2010), Shpall (2012), Way (2010)).