 With regard to the second objection, Abelard grants that other humans cannot know the agent’s intentions—God, of course, does have access to internal mental states, and so there can be a Final Judgement. However, Abelard does not take ethical judgement to pose a problem. God is the only one with a right to pass judgement. Yet this fact doesn’t prevent us from enforcing canons of human justice, because, Abelard holds, human justice has primarily an exemplary and deterrent function. In fact, Abelard argues, it can even be just to punish an agent we strongly believe had no evil intention. He cites two cases. First, a woman accidentally smothers her baby while trying to keep it warm at night, and is overcome with grief. Abelard maintains that we should punish her for the beneficial example her punishment may have on others: it may make other poor mothers more careful not to accidentally smother their babies while trying to keep them warm. Second, a judge may have excellent (but legally impermissible) evidence that a witness is perjuring himself; since he cannot show that the witness is lying, the judge is forced to rule on the basis of the witness’s testimony that the accused, whom he believes to be innocent, is guilty. Human justice may with propriety ignore questions of intention. Since there is divine justice, ethical notions are not an idle wheel—nor should they be, even on Abelard’s understanding of human justice, since they are the means by which we determine which intentions to promote or discourage when we punish people as examples or in order to deter others.