 Roger Scruton has recently taken this line, arguing that persons can only be adequately understood in terms of a web of concepts inapplicable to other animals, concepts whose applicability grounds in an essential moral dimension of the personal life form. The concepts pick out components of a life form that is permeated by relationships of responsibility, as expressed in reactive attitudes such as indignation, guilt and gratitude. Such emotions he takes to involve a demand for accountability, and as such to be exclusive to the personal life form, not variants of animal emotions (Scruton 2017: 52). As a result, he claims, they situate their bearers in some sense “outside the natural order” (Scruton 2017: 26). According to such an account, we should embrace a methodological dualism with respect to humans: as animals, they are subject to the same kinds of biological explanations as all other organisms, but as persons, they are subject to explanations that are radically different in kind. These are explanations in terms of reasons and meanings, that is, exercises in “Verstehen”, whose applicability Scruton takes to be independent of causal explanation (Scruton 2017: 30ff., 46).