 At various points, Reid himself highlights the similarities between the two senses (see EAP III.iii.vi: 179–80 and PE, 144). Having noted these similarities, however, Reid goes on to claim that there is also an important disanalogy between the judgments produced by external sense, on the one hand, and the moral sense, on the other: In the former case, when all goes well, feelings elicit judgments about the external world. In the latter case, the order of explanation is reversed: “In the approbation of a good action … there is feeling indeed, but there is also esteem of the agent; and both the feeling and the esteem depend upon the judgment we form of his conduct,” not vice-versa (EAP V.vii: 349; for discussion, see Broadie 1998 and Cuneo 2006). By stressing that states of approbation are not mere feelings but include full-blooded moral judgments, Reid takes himself to have corrected a deficiency in Hutcheson’s view. For while Hutcheson nowhere denies that the outputs of the moral sense include the acceptance of moral propositions neither does he affirm this. Rather, what Hutcheson tells us is that states of approbation are feelings of pleasure and that they yield “love” for the benevolent. But Hutcheson, Reid points out, says next to nothing about this latter state, never specifying whether it includes moral propositional content. By explicitly specifying that the outputs of the moral sense have moral propositional content—indeed, a wide range of such contents—Reid takes himself to have identified more accurately the character of its outputs.