  In response to this dilemma one could reject Moral Absolutism—either by embracing a form of moral relativism, according to which all moral duties vary according to agents’ contingent characteristics (e.g. Harman 1975), or by embracing a moral error theory, accepting that moral claims are systematically false because they presuppose the existence of external reasons while in actuality there are none (e.g. Mackie 1977; Joyce 2001). On this view, we might think that it was morally wrong for Hitler to order genocide, and hence that he had reasons not to do so, but we would be mistaken. Alternatively, one could reject Moral Rationalism and deny that the moral wrongness of an act entails that there is a reason not to do it (e.g. Foot 1972). On this view, it is possible that Hitler’s deeds were morally wrong yet he had no reason not to perform them. Many philosophers, however, prefer to preserve these commonsense theses about morality—and our ability to say that Hitler had reasons not to act as he did—by rejecting HTR, along with other Actual State versions of internalism. The tension among these views is a big part of what motivates philosophical interest in whether all reasons are related to motivation in the way that some internalist thesis claims.