  Premise (1) appears to follow directly from the nature of knowledge. If one knows that something is the case, then one must have some belief or judgment about it and what one believes must truly be the case. If one doesn’t have any opinion about it or if one’s opinion about it is not true, then one doesn’t know it. To say this much, of course, is not to say that true opinion is sufficient for knowledge, but that one’s judgment is true has seemed to many philosophers to be a minimally necessary condition for knowledge. Premise (2) states what many take to be a minimally necessary condition for something to be a moral judgment. If one claims that something is morally wrong, for example, but one feels no disinclination to do it or to persuade others not to do it, then either one is being insincere or else one is not really making a moral claim. Notice that the premise does not imply that one must act in accordance with the motivation felt. One can be overcome by temptation or fear or have some other counterbalancing motivation that leads one not to act in accordance with one’s moral claim. The premise says only that some motivation to act must exist. This view, called “internalism”, entails that it is a logical or conceptual truth that some degree of motivation is internal to the moral judgment itself. Finally, premise (3), sometimes called “Hume’s dictum”, is the view that judgments of fact, apart from desires that might accompany them, do not move us in any way. This view follows from the widely held understanding of motivation as consisting of two kinds of mental state: belief and desire (Davidson 1963 and 2001). Without a belief to guide it, desire is blind. A desire for food will, for example, not move one to eat unless one has identified something that one believes is food. On the other hand, believing that food is before one won’t move one to eat, even in the slightest, if one has no desire at all to eat. In sum, each premise has at least an initial plausibility. In fact, however, the literature contains objections to each one. Let us turn to the objections, taking the premises in reverse order.