 As with Haidt’s claims about moral judgment (section 2.5), there are many philosophical questions to raise about such appeals to experimental data to draw philosophically loaded conclusions (Appiah 2008, Berker 2009, Dancy 2014, Railton 2014, FitzPatrick 2018). It is hardly surprising, after all, that people have strong emotional reactions to blatant rights violations such as shoving an innocent person off a bridge in front of a trolley to be crushed for the greater good. Such emotions would equally be expected on deontological models. Nor does the speed with which we make negative moral judgments in such cases show that the judgments are merely emotion-driven: even if there is not explicit reasoning going on in each case, the emotion-laden intuitive responses may be informed by background moral reflection and formation (Pizarro and Bloom 2003, Dancy 2014, Railton 2014). Philosophers who are less skeptical of the normative explanations for our judgments will find it plausible that such reflection has made us intuitively sensitive to morally relevant distinctions—such as the distinction between doing something to a public threat to direct it toward least harm vs. assaulting an innocent person and using his harm to bring about less overall harm; that sensitivity then shows up in our intuitive moral judgments, which are no less justified just because they provoke strong emotions.