 If this is so, then scientists will be overreaching if they claim that “causal explanations of brain activity and evolution…already cover most known facts about behavior we term ‘moral’” (Wilson 1998, 54). Instead, a significant amount of moral judgment and behavior may be the result of gaining moral knowledge, rather than just reflecting the causal conditioning of evolution. This might apply even to universally held moral beliefs or distinctions, which are often cited as evidence of an evolved “universal moral grammar” (Mikhail 2011). For example, people everywhere and from a very young age distinguish between violations of merely conventional norms and violations of norms involving harm, and they are strongly disposed to respond to suffering with concern (Nichols 2004). But even if this partly reflects evolved psychological mechanisms or ‘modules’ governing social sentiments and responses, much of it may also be the result of human intelligence grasping (under varying cultural conditions) genuine morally relevant distinctions or facts—such as the difference between the normative force that attends harm and that which attends mere violations of convention.