 Hempel’s argument against empathy has certainly not gone unchallenged. Within the philosophy of history, Dray (1957), following Collingwood, has argued that empathy plays an epistemically irreducible role, since we explain actions in terms of an agent’s reasons. For him, such reason explanations do not appeal to empirical generalizations but to normative principles of actions outlining how a person should act in a particular situation. Similar arguments have been articulated by Jaegwon Kim (1984, 1998). Yet as Stueber (2006, chap. 5) argues such a response to Hempel would require us to implausibly conceive of reason explanations as being very different from ordinary causal explanations. It would imply that our notions of explanation and causation are ambiguous concepts. Reasons that cause agents to act in the physical world would be conceived of as causes in a very different sense than ordinary physical causes. Moreover, as Hempel himself suggests, appealing to normative principles explains at most why a person should have acted in a certain manner. It does not explain why he ultimately acted in that way. Consequently, Hempel’s objection against empathy retain their force as long as one maintains that reason explanations are a form of ordinary causal explanations and as long as one conceives of the epistemic justification of such explanations as implicitly appealing to some empirical generalizations (For Kim’s recent attempt to account for the explanatory character of action explanations by acknowledging the centrality of the first person perspective see also Kim 2010). 