  Brentano is typically credited with holding an FA theory of value. This interpretation requires him to be read as understanding the correctness of love and other evaluative attitudes as something other than the truth of some proposition on which they are founded. Fear, for example, cannot be even partly constituted by the belief that the feared object is dangerous, such that fear is correct whenever that proposition is true. Otherwise the value of an object—its goodness or badness—would make it worthy of love or hate, respectively, thus reversing the order of explanation definitive of FA accounts, as opposed to robust realism. All sides grant that it is fitting to approve of the good and disapprove of the bad; what differentiates FA theory is its ambition to explicate value by way of (fitting) evaluative attitudes. Thus when Brentano (1969: 75) writes, “One loves or hates correctly provided that one's feelings are adequate to their object—adequate in the sense of being appropriate, suitable, or fitting”—this is commonly taken as an injunction so to direct one's love and hate (Chisholm 1986). If so then both Brentano and Ewing seek to analyze all value in terms of the whole array of positive and negative evaluative attitudes. I will term these broadest and most ambitious forms of the view generic fitting attitude theories of value.