 However, there is one slight complication that can and should be raised for the constitutive interpretation of Hutcheson. (Further to this discussion, see Kail 2001.) Recall how we distinguish senses, i.e., via their subject matter. Now, as noted before, the moral sense takes pleasure in actions. But so does, e.g., the sense of dignity or decency. Of course, this isn’t any particular problem for his account of sense individuation. After all, Hutcheson holds, in the latter case, that it is the suitableness to human nature upon which the sense of dignity operates. This indicates that whether an action is suitable to human nature is independent of the operation of the sense of dignity. But note that Hutcheson also (at least occasionally) refers to the moral sense as a quality that perceives and operates upon virtue and vice (Essay, 17). Now, were Hutcheson a constitutive sentimentalist, this would create a serious problem. After all, on a constitutive sentimentalist view, virtue and vice is logically posterior to the operation of the moral sense, rendering any attempt at individuating that particular sense circular. It would appear a better reading to hold that, as a perceptive quality, the moral sense is perceiving and reacting to something, viz., virtue and vice, telling in favor of an epistemic rather than constitutive reading of Hutcheson’s sentimentalism.