 Clarke’s theory has been roundly criticized on several grounds, especially on the meaning and sufficiency of (1). He never adequately explained the nature of the relations among persons that ground morality. For instance, his explanation for why it is “fit” to honor, worship, obey, and imitate God is that “God is infinitely superior to Men” (W 2.608). If the infinite superiority is in reference to power or being, it is not obviously to the point; if it is an expression of an ethical relation, the argument is circular. Additionally, it is unclear what in the “Nature and Reason of Things” is necessary. Is it that good is necessarily not evil? (This is trivial and unhelpful.) Is it that one thing cannot be both good from one perspective and evil from another? (In which case, Clarke is offering a response to Hobbes or maybe Spinoza, but he doesn’t provide a substantial alternative.) Is it that whatever is good is necessarily good? (In which case, he is perhaps restating his opposition to divine command theory, but again not in a way that makes clear his alternative.) Is it something else? Clarke’s position is not clear, but he does seem to affirm each of these interpretations at different times. A further structural problem is that Clarke slides between the claim that ethical truths are relations between mind-independent objects in the world, and that they are grounded in the nature of rationality itself, apparently without distinguishing the two positions. Relatedly, there is an interpretive question about whether Clarke is ontologically committed to the existence of mind-independent values that are not reducible to anything in the world (Kelly 2002). Finally, even if these relations exist, it is not clear how moral obligation arises from such relations. Hume (1739, 3.1.1.3–7) famously charged theories like Clarke’s with motivational impotence because the perception of “fitness” cannot, by itself, move the will. However, as we saw, Clarke denied that evaluation causes motivation, although he clearly thought that evaluation provides the agent, who ultimately causes the volition, with reasons for action.