 Third, there might look to be a pair of related circularities hidden in Velleman’s account. The presumption that desires or more generally motivations explain action is plausibly a legacy of a theory of practical rationality on which desires are reasons for action – and therefore, it is concluded, their causes. (As Quinn 1994, 236–239, points out, if desires are thought of as brute causes, desire-driven behavior looks like Obsessive-Compulsive Disorder, rather than rational action.) Similarly, the idea that a given emotion naturally generates a particular successor emotion has often been taken to be the result of training in narrative forms, patterns that must be already culturally available. (For something like this latter view, see Nussbaum 1992, ch. 12; Velleman responds at 2009, 199 n. 15.) So theories of practical or narrative rationality would come first, because they are presupposed by causal explanations appealing to desires or narratives (2009, 26f). Such theories would render the account viciously circular, and (the objection concludes) are off-limits to Velleman’s project. 