  On the other hand, this easy explanation of the strong internalist thesis has liabilities. Such strong internalism may be too strong to be credible insofar as it rules out amoralists – those who accept moral judgments without being at all motivated to do what they recommend. Such people may be possible and even actual (Brink 1989, 46; Svavarsdóttir 1999). If so, simple emotivism of the sort described is refuted because the sincerity conditions for making the judgment require the motivation not present in the amoralist. Examples such as the amoralist have led internalists to posit more moderate, defeasible, but still necessary connections between moral judgments and motivation (Korsgaard 1986; Dreier 1990; Smith 1994). More complex versions of non-cognitivism can make the connection with actual motivation looser and thereby withstand the amoralist challenge. But not every more moderate internalist principle will be easily explained by a corresponding non-cognitivist theory. Some versions of moderate internalism require that rational people will be motivated in accordance with their own moral judgments (Smith 1994, 61). It isn’t clear what version of non-cognitivism can take advantage of this sort of defeasible connection. On any theory where the acceptance of a moral judgment is constituted by the acceptance of a non-cognitive attitude, it should be the case that those who genuinely hold the judgment have the attitude. This should apply to the irrational as well as the rational.