  The story taken just this far, whatever its merits, appears to allow the possibility of moral knowledge grounded in consequentialist reasoning. All the data used to draw negative conclusions about deontological moral thought, however, can be interpreted to support a broader debunking argument, since consequentialist thinking requires not only reasoned calculation of the probable effects of alternative actions, but also judgment about whether these effects are good or bad (Kahane 2011, pp. 119–20). In the latter respect, system 1 would play an essential role. If system 1 contaminates the rationality of deontological judgments, given its emotional and primitive evolutionary nature, the possibility of consequentialist moral knowledge would be undermined in the same way. Though one might reply that moral beliefs formed by thinking about the consequences of actions arise in part from reasoning, the core part of the belief, concerning whether the consequences are on the whole good or bad, is not itself rational but emotional (following the logic of the argument) and hence cannot qualify as rationally justified, as it would need to be in order to qualify as moral knowledge. In effect, the possibility of moral knowledge is foreclosed no matter what kind of moral belief is in question. (See Kahane 2011, for a careful elaboration and evaluation of the ensuring global normative skepticism.)