 A related approach aims to identify the features to which intuitions about philosophically important concepts are sensitive. Sripada (2011) thinks that the proper role of experimental investigations of moral intuitions is not to identify the mechanisms underlying moral intuitions. Such knowledge, it is claimed, contributes little of relevance to philosophical theorizing. It is rather to investigate, on a case by case basis, the features to which people are responding when they have such intuitions. On this view, people (philosophers included) can readily identify whether they have a given intuition, but not why they have it. An example from the debate over determinism and free will: manipulation cases have been thought to undermine compatibilist intuitions—intuition supporting the notion that determinism is compatible with “the sort of free will required for moral responsibility” (Pereboom 2001). In such cases, an unwitting victim is described as having been surreptitiously manipulated into having and reflectively endorsing a motivation to perform some action. Critics of compatibilism say that such cases satisfy compatibilist criteria for moral responsibility, and yet, intuitively, the actors are not morally responsible (Pereboom 2001). Sripada (2011) makes a strong case, however, through both mediation analysis and structural equation modeling, that to the extent that people feel the manipulee not to be morally responsible, they do so because they judge him in fact not to satisfy the compatibilist  criteria.[3]  Thus, by determining which aspects of the case philosophical intuitions are responding to, it might be possible to resolve otherwise intractable questions.