 As discussed in section 2, evolutionary accounts of the origins of our capacity to be guided by moral judgments do not require any appeal to the comprehension of moral truths by our hominin ancestors, or even to the existence of such truths. Such stories require only claims about natural selection pressures having favored the development of such a capacity and tendency because of the positive effects such traits had on biological fitness (Kitcher 2006a, 176, and 2011; Joyce 2006, 131, 184; Street 2006, 127 f.; Griffiths and Wilkins 2015). Should this fact undermine our confidence in the existence of moral truth or in the possibility of moral knowledge (at least if moral truths are understood to be objective, i.e., independent of our evaluative attitudes)?