 It is this notion of “sound deliberative routes” that prompts the question, how big a threat the internal reasons thesis really is to ethical rationalism. Going back to the bank-robber, we might point out how very unlikely it is to be true that he doesn’t care about anything that is achieved by not robbing banks, or lost by robbing them. Doesn’t the bank-robber want, like anyone else, to be part of society? Doesn’t he want, like anyone else, the love and admiration of others? If he has either of these motivations, or any of a galaxy of other similar ones, then there will very probably be a sound deliberative route from the motivations that the bank-robber actually has, to the conclusion that even he should be motivated not to rob banks; hence, that even he has internal reason not to rob banks. But then, of course, it seems likely that we can extend and generalise this pattern of argument, and thereby show that just about anyone has the reasons that (a sensible) morality says they have. For just about anyone will have internal reason to do all the things that morality says they should do, provided only that they have any of the kind of social and extroverted motivations that we located in the bank-robber, and used to ground his internal reason not to rob banks. Hence, we might conclude, the internal reasons thesis is no threat either to traditional ethical rationalism, nor indeed to traditional morality—not at least once this is shorn by critical reflection of various excrescences that really are unreasonable.