 Perhaps the most sophisticated argument in favor of the Humean theory of motivation appeals to considerations in the philosophy of mind and moral psychology, specifically, to fundamental differences between belief and desire that would seem to count against  anti-Humeanism.[5]  Belief and desire, as a conceptual matter, it is argued, differ in what has been called their “direction of fit” (Anscombe 1963). They differ in such a way, it would seem, that belief states cannot entail desire states. Whereas beliefs aim to fit the world, desires aim to change the world. That is to say, whereas beliefs have a “mind-to-world” direction of fit, desires have a “world-to-mind” direction of fit. For a mental state to count as a belief, it must be at least somewhat responsive to evidence that bears on the truth or falsity of its propositional content; that the facts are contrary to a belief counts against it. In contrast, facts contrary to the propositional content of a desire—the fact that the world is not currently as one wants—need not count against that desire. Precisely because desires aim not to answer to the world but to make the world answer to them (to make the world fit their propositional contents or what the desires are desires for), they may well persist even when the world refuses to cooperate. Assuming the foregoing claims about belief and desire are true, so the argument goes, at least some versions of anti-Humeanism would require what is incoherent, namely, mental states with incompatible directions of fit: mental states that could be at once representational in the way that beliefs are and motivational in the way that desires are. But anti-Humeans would argue that their picture of moral motivation via moral belief need involve no incoherence. To see this, we need merely consider the possibility that a mental state could have opposing directions of fit so long as in exhibiting each direction of fit, the mental state was directed at different propositions: the virtuous agent “believes” (belief direction of fit), say, that a state of affairs S ought to be promoted and “desires” (desire direction of fit) that S be brought about (Little 1997,  64).[6]