 Buss then considers a Humean moral psychology on which reasons for action are drawn from two mutually exclusive classes of psychological states, desires and beliefs, where beliefs are understood to have no properly evaluative content (e.g., Smith, 1987). Since such a moral psychology has no room for evaluative beliefs, and since intentional action requires one particular sort of evaluative belief, Humean moral psychology is, she concludes, incompatible with there being intentional actions. It evidently follows that a theory of practical reasoning which presupposes Humean moral psychology cannot allow for intentional action, either. (There is a little bit of slippage here: one might allow for the evaluations, but then insist that these could not figure into practical reasoning. But this would be an awkward way of resisting the conclusion.) Theories of practical reasoning which identify reasons for action solely with desires and beliefs so characterized – so-called Humean theories – are directed towards choosing actions, yet incompatible with actions being chosen. The conclusion we are invited to draw is that Humean theories of practical reasoning are incoherent. A dramatic way of putting it might be: if your will is to be free, instrumentalism must be false.