 The difficulty this criticism points to resides in the ambiguities of the self-description that we might utilize in valuing our “humanity” — our capacity to obligate ourselves. For we can reflect upon our decision-making capacities and value this positively (and fundamentally) but regard that “self” engaging the capacity in different ways. The Kantian model of such a self is of a pure cognizer — a reflective agent engaged in practical reason. But also involved in decision-making are our passions — emotions, desires, felt commitments, senses of attraction and aversion, alienation and comfort. These are both the objects of our judgement and partly constitutive of them — to passionately embrace an option is different from cooly determining it to be best. Judgment is involved with all such passions when decisions are made. And it (judgment) need not be understood apart from them, but as an ability to engage in those actions whose passionate and reasoned support we muster up. So when the optimal decision for me is an impassioned one, I must value my ability to engage in the right passions, not merely in the ability to cold-heartedly reflect and choose. Putting the passions outside the scope of reasoned reflection, as merely an ancillary quality of the action — to consider how to do something not merely what we are doing — is to make one kind of decision. Putting passions inside that scope — saying that what it is right to do now is to act with a certain affect or passion — is another. When we generalize from our ability to make the latter sort of decisions, we must value not only the ability to weigh options and universalize them but also the ability to engage the right affect, emotion, etc. Therefore, we value ourselves and others as passionate reasoners not merely reasoners per se.