 Schapiro’s position is motivated in the first place by the history of action theory. She identifies two older conceptions of action, a consequence-oriented view, on which actions are simply ways of producing effects in a given, natural world, and an expressivist view, on which actions function more or less as evaluative pronouncements. The practice view of action is meant to capture the truth in each of these, while avoiding their defects; it is, as it were, their Hegelian synthesis. But Schapiro is also motivated by an appreciation of the importance and value to us of a world enriched by practice statuses. It is not just that the predecessor theories are wrong about what an action is; it is that forgoing the textured world created by our practices would be a terrible mistake. Korsgaard, we saw, developed her action-theoretic account of practical rationality psychologistically, and one might have jumped to the conclusion that psychologism was a deep feature of the Kantian position. However, while Schapiro’s position is not motivated by anti-psychologism, it is nonetheless non-psychologistic. When you assess the reasons a practice generates, you can leave the psychology of the players out of it. For instance, when the king is in check, then the chess player has a reason to move it out of check; you don’t look inside anyone’s head, as it were, to determine that, but rather, at the constitutive rules of chess.