 Second, we have seen that Reid reverses the order of explanation between sentiment and moral judgment. In the paradigmatic case, moral judgments elicit moral sentiments, not vice-versa. Although Reid reverses Hutcheson’s order of explanation claim, he still thinks of a range of particular moral judgments as being cases of moral perception. His basic approach is to claim that, in moral perception, it is not sentiments that function as signs of moral properties. Rather, it is the behavior and countenance of agents that play this role. Roughly, the guiding idea is that moral properties of a certain range attach to the mental states of agents such as their beliefs, desires, and intentions. For example, the property being kind can attach to an agent’s intention to perform a certain act. These mental states and their properties manifest themselves in the behavior and countenance of agents. Ordinary mature agents are so constituted that, when all goes well, upon becoming aware of the behavior and countenance of these agents, this awareness non-inferentially evokes in us the conception and belief of those agents that they have properties such as being kind, deceitful, faithful, and so forth. In this regard, moral perception exhibits the same fundamental structure as our perception of what Reid calls visible figure, such as an object’s length and height (see Cuneo 2003, 2006, Kroeker 2010, Copenhaver 2014). In both cases, features of our environment function as signs for a given quality, these signs being such as to non-inferentially produce conception and belief. Here is how Reid himself puts the point: