 While May’s data and arguments are a healthy corrective for some exaggerated forms of explanatory sentimentalism, such as Haidt’s, it is unclear how much sentimentalists should worry about them. After all, the key evidence for explanatory sentimentalism is not meant to come from incidental emotions, but from the fact that we, say, disapprove of the sort of things that independently arouse negative emotion. The sentimentalist can relatively easily explain the targets of our condemnation by appealing to independent emotional reactions, while for the rationalist, it is merely a coincidence that apes get mad about the very same sort of things that our reason tells us to disapprove of. And it is compatible with explanatory sentimentalism that people first reason (consciously or not) about non-moral facts and then respond with emotion, which is still needed to cross the gap between non-moral and moral judgment. As Hume has it, although sentiment renders the final verdict, “in order to pave the way for such a sentiment, and give a proper discernment of its object, it is often necessary, we find, that much reasoning should precede, that nice distinctions be made, just conclusions drawn” (1751: 15).