 “Our system of evaluative judgments is thoroughly saturated with evolutionary influence,” because of the role natural selection played in shaping our underlying psychological dispositions (Street 2006, 114). But natural selection shaped those dispositions simply according to which variations best contributed to the biological fitness of our hominin ancestors, rather than in ways that would be expected to track independent moral truths as such, even if they existed. That is, natural selection rewarded moral belief-forming dispositions that yielded whatever moral beliefs led to behaviors that caused hunter-gatherers to out-reproduce their peers and propagate their genes more effectively, regardless of whether or not these beliefs happened accurately to represent a realm of independent moral truths. (The same would have been true for religious beliefs and theological truths: all that mattered were the relevant effects on genetic propagation, as through increased cooperation and rule following based on belief in a watchful god, assuming the religious belief-forming dispositions were under genetic control and subject to selection pressures. Theological truth or falsity was beside the point.) But since realists do not understand moral truths simply to be a function of what helped Pleistocene hunter-gatherers to maximize their reproductive output, it would be a sheer coincidence if our evolutionarily shaped moral beliefs happened to align with the moral truths, accurately representing them. And we are not justified in thinking that any such sheer coincidence has taken place. Therefore, we cannot have any justified confidence that our moral beliefs accurately represent independent moral truths of the sort posited by realists. That is, our justification for our moral beliefs would be defeated by these evolutionary considerations, at least if truth for moral beliefs consists in accurately representing independent moral facts, as realists maintain. (Epistemic internalists may deny that the facts cited above would by themselves render our moral beliefs unjustified, even on a realist model. But even they should agree that once we become aware of those facts our moral beliefs would thereby be rendered unjustified, at least given a realist model of what it would be for them to be true.) So realism saddles us with skepticism. And if such skepticism is implausible, then realism must be rejected in favor of an antirealist view (such as moral subjectivism) that would still allow for justified moral beliefs despite evolutionary influences and our awareness of them (Street 2006, 2008).