  Because this sort of argument has not always gotten a grip on those skeptical about the objective authority of morality, one important development since the 1970s is the observation that a similar sort of problem arises for prudential reasons (e.g. Nagel 1970). If I am going to travel to Israel in six months’ time and will regret not knowing any Hebrew once I get there, then I have a reason to study Hebrew now, even if I don’t now care about my future regrets or about whether I will know Hebrew while I am in Israel. Yet internalist theses place constraints on what I now have a reason to do, on the basis of what my actual psychology is like now, or on the basis of what counterfactuals are true of me now. So they appear to have a problem in getting these intuitive judgments about reasons right. This argument is thought to produce extra dialectical leverage, because these intuitions about prudential reasons are thought to be harder to give up than corresponding intuitions about moral reasons.