 The critical questions about this argument parallel those raised about the previous one. Even if it is granted that crude versions of our concepts of fairness or guilt originated through evolutionary processes in our hominin ancestors, independently of any connection to moral truths, it remains possible that through cultural evolution we have developed refined conceptions of fairness or guilt that can be employed in epistemically respectable ways (FitzPatrick 2014a). Regardless of how and why the concept of fairness originated, why should we doubt that we can today use a refined conception of fairness to state moral truths, such as the truth that race-based voting laws are unfair and wrong? If there are grounds of skepticism about this they would have to lie in reasons to doubt the soundness of our first-order moral arguments about fairness, rather than in claims about how and why a crude version of the concept first arose (Nagel 1997).