  The internalists can make at least two kinds of reply. First of all, while they will concede the existence of people who feel no motivation to do what they say they “ought” to do, they can deny that these people have made genuine moral judgments. There is a manner of speaking in which we can say that something is wrong but mean only that this is what is considered wrong around here or in the culture under discussion. The trouble is that disputes over whether the examples in question are cases of genuine moral judgment can easily degenerate into exercises in stipulative definition and the trading of intuitions tutored by divergent theories. It is moot whether anything can settle this matter (Fenske 1997). A more promising line of reply is to point out that the externalist’s theory of moral motivation does not sit comfortably with the way we learn to receive moral criticism and make moral judgments. From an early age we learn to respond to moral judgments made by our elders and to form them ourselves through learning how to respond emotionally to various morally important situations. We learn to feel badly about types of things judged by others to be wrong, like being unkind or dishonest, and then express negative attitudes toward these things when we make moral judgments ourselves. In these cases it would appear that the disinclination to do what is wrong and the inclination to discourage others from doing it are not mediated by an appreciation of the abstract content of the judgment and its bearing on things that we independently find displeasing. The tie between moral judgment and motivation appears to be direct, much like that suggested by the internalist.