 Yet Humeans would insist that there is nothing straightforward about attempts to explain moral motivation and action in terms of beliefs; just recall the argument for Humeanism based on differences in “direction of fit” between belief and desire. Leaving that argument to one side, however, neither the phenomenology of moral motivation nor cases in which individuals are mistaken about their desires support the anti-Humean view. The fact that an individual may cite a belief rather than a desire in explaining why she did what she judged to be right does nothing to show either that her moral belief directly moved her to act or that it generated a desire that moved her to act. Individual self-reports are notoriously unreliable and can hardly settle so fundamental a question about moral psychology. As for cases in which individuals are (allegedly) mistaken about their desires, common sense suggests that the Humean has the more straightforward explanation. The Humean might argue that the law school drop-out in fact did desire to become a lawyer, or at least to enroll in law school; she simply didn’t understand what studying law would be like. Once she experienced it, she lost her desire to continue her studies. Alternatively, perhaps she really didn’t desire to become a lawyer, though she told herself that she did. Still, she was moved to enter law school not by her bare belief, but by a more deep seated, perhaps not fully conscious desire, such as the desire to please her parents or to have the prestige or pay that comes with being a lawyer. Anti-Humeans have given us no reason to favor their explanation over the Humean alternatives. Of course, anti-Humeans need not think the phenomenology, as they suppose it to be, settles the dispute, but Humeans will insist that it does not even tend to favor the anti-Humean position.