 But the idea that our fabric of being and subjective structures of value are built up almost solely or even primarily through acts of attempt attention seems at odds with Murdoch’s Freudian/Kantian/Schopenhauerian moral psychology, which implies that the main forces creating our fabric of being are fantasies, other distortions, and egoistic desires infrequently aligned with moral ways of being. These do indeed build up structures of value and ways of perceiving reality. They are not merely forces operating in a mechanical way on the agent’s will, pulling her away from moral action and perception, although this dualistic image is one Murdoch often employs for the human psyche. But the values and ways of perceiving built up by these forces are usually morally bad or at least unworthy. An example from Murdoch’s novels is Julius King, the character referred to earlier, who sees many other persons in a particular way, contemptuously—Murdoch somewhat implies that he is morally damaged from being a concentration camp survivor—and often treats his acquaintances and even friends in a malicious and contemptuous way, arising from the valuational framework (part of his fabric of ethical being) within which he views them (FHD 1970). Although Murdoch’s predominant view of the psyche implies that egoistic forces do much to create our fabric of being, within which our capability for success attention comprises but a weak reed, she does not actually adopt this view. Rather she takes the view that our active, deliberate attendings (attempt attention) are the prime source of our subjective structures of value and fabric of moral being.