observer's belief about Edward, and even if it did not, the attempt to reveal such facts would count as a rational psychological form of moral argumentation. Non-rational psychological methods revolve around language with psychological influence but no necessarily logical connection to the listener's attitudes. Stevenson called the primary such method "'persuasive,' in a somewhat broadened sense", and wrote: Persuasion may involve the use of particular emotion-laden words, like "democracy" or "dictator", or hypothetical questions like "What if everyone thought the way you do?" or "How would you feel if you were in their shoes?" Criticism Utilitarian philosopher Richard Brandt offered several criticisms of emotivism in his 1959 book Ethical Theory. His first is that "ethical utterances are not obviously the kind of thing the emotive theory says they are, and prima facie, at least, should be viewed as statements." He thinks that emotivism cannot explain why most people, historically speaking, have considered ethical sentences to be "fact-stating" and not just emotive. Furthermore, he argues that people who change their moral views see their prior views as mistaken, not just different, and that this does not make sense if their attitudes were all that changed: James Urmson's 1968 book The Emotive Theory of Ethics also disagreed with many of Stevenson's points in Ethics and Language, "a work of great value" with "a few serious mistakes [that] led Stevenson consistently to distort his otherwise valuable insights". Magnetic influence Brandt criticized what he termed "the 'magnetic influence' thesis", the idea of Stevenson that ethical statements are meant to influence the listener's attitudes. Brandt contends that most ethical statements, including judgments of people who are not within listening range, are not made with the intention to alter the attitudes of others. Twenty years earlier, Sir William David Ross offered much the same criticism in his book Foundations of Ethics. Ross suggests that the emotivist theory seems to be coherent only when dealing with simple linguistic acts, such as recommending, commanding, or passing judgement on something happening at the same point of time as the utterance. According to this view, it would make little sense to translate a statement such as "Galileo should not have been forced to recant on heliocentricism" into a command, imperative, or recommendation - to do so might require a radical change in the meaning of these ethical statements. Under this criticism, it would appear as if emotivist and prescriptivist theories