On Strawson’s account, both classical compatibilists (whom he refers to as “optimists”) and libertarians (whom he refers to as “pessimists”, because they suppose determinism threatens moral responsibility) make a similar mistake of “over-intellectualizing the facts” by seeking to provide some sort of “external ‘rational’ justification” for moral responsibility (FR, 81). The classical compatibilist does this on the basis of a “one-eyed utilitarianism”, whereas the libertarian, seeing that something vital is missing from the classical compatibilist account, tries to plug the gap with “contra-causal freedom” – which Strawson describes as “a pitiful intellectualist trinket” (FR, 81). Against views of these kinds, Strawson argues that we should focus our attention on the importance of reactive attitudes or moral sentiments in this context. By this means he hopes to find some middle ground whereby he can “reconcile” the two opposing camps. Our reactive attitudes or moral sentiments, Strawson argues, should be understood in terms of our natural human emotional responses to the attitudes and intentions that human beings manifest towards each other. We expect and demand some degree of good will and due regard and we feel resentment or gratitude depending on whether or not this is shown to us (FR, 66–7). Granted that these emotions are part of our essential human make-up, and are naturally triggered or aroused in relevant circumstances, it is still important to recognize that these responses are in some measure under rational control and we can “modify or mollify” them in light of relevant considerations (FR, 68).