 A less ambitious claim made by some antirealists is that the account in section 2.3 of the origins of our capacity for normative guidance at least lends support to or fits naturally with an expressivist metaethical view—the view that moral judgments do not even purport to state moral facts, but instead express non-cognitive states such as attitudes or acceptance of certain norms, etc. (Gibbard 1990; Kitcher 2006a). Suppose the human capacity for normative guidance is indeed an adaptation that evolved in connection with social coordination, cooperation and stability. This capacity involves being in the state of accepting a norm, which we should thus expect to be a standard part of human moral psychology and its capacity for “linguistically infused motivation” (Gibbard 1990, 55). This may lend support to a norm-expressivist approach to normative judgment, insofar as such an approach focuses precisely on the notion of accepting a norm, and the evolutionary story provides good reason to suppose that accepting a norm is a “natural, biological phenomenon” (61).