 The controversial step in the argument is the first premise. Prinz says that premise 1 is a statement of sentimentalism, the view that “moral judgments consist of feelings directed at whatever it is that we moralize” (70). He argues that the thesis supports various empirical predictions, which studies bear out. First, neuroimaging studies on moral cognition provide evidence that “people enter emotional states when they make moral judgments” (71). Second, studies show that induced emotions have an impact on moral judgment, and “different emotions have different effects” (72). For example, inducing disgust leads people to judge a scenario involving moral wrongness more harshly. Induced happiness increases positive moral judgments but not negative, whereas anger increases negative moral judgments but not positive moral judgments (72). Finally, people with differing emotional dispositions differ in moral judgments. For example, “psychopaths, who have deficits in several negative emotions, but not disgust, show insensitivity to crimes against persons, but are not known for sexual deviancy” (73), whereas those with Huntington’s disease have deficits in disgust, and exhibit patterns of sexual deviancy (72). These findings, Prinz contends, “add support to the claim that emotions are components of moral judgments. Emotions occur when people make moral judgments, they are used as information when reporting strength of moral attitudes, and emotional deficits lead to corresponding deficits in moral sensitivity” (73). According to Prinz, given this evidence, and given decades of research that links emotion to behavior, thereby supporting premise 2, this argument provides strong support for internalism.