  The hybrid conception of moral judgment is not inconsistent with premise (1), if we are prepared to interpret it as implying only that for moral knowledge to be possible moral judgments are sometimes (true) beliefs, not that they are always nothing but beliefs. Recall premise (1): If moral knowledge is possible, then our moral judgments are beliefs. If moral judgments are normally combinations of belief, emotion, and motivation, but are sometimes just beliefs and sometimes just emotional and motivational responses, then it is possible to accept premises (1), (2), and (3) and the possibility of moral knowledge. The reason is that one can accept that moral judgments can be true, without either denying that moral judgments normally motivate directly or implying that moral beliefs sometimes motivate directly independently of antecedent desires. This hybrid conception must be distinguished from internalist theories that construe moral judgments as “besires” (things that are necessarily beliefs and desires—see Altham 1987). Unlike these theories the above hybrid conception allows these elements to separate, as in the examples of changing one’s moral judgment about gay sex or a failed promotion. It must also be distinguished from theories that allow that moral judgments have both functions but give priority to either the belief side (Copp 2001) or the expressive side (Ridge 2006). The first variety would deny that responses that are emotional and motivational but are not beliefs could be moral judgments, however moral in character those responses might be. The second would deny that responses that are only beliefs could be moral judgments in themselves. Which hybrid theory of moral judgment is preferable, if any, is a matter of controversy.