In this paper, I argue against a perceptual model of moral epistemology. We should not reject the claim that there is a sense in which, on some occasions, emotions may be said to be perceptions of values or reasons. But going further than this, and taking perception as a model for moral epistemology is unhelpful and unilluminating. By focusing on the importance of the dispositions and structures of the self to moral knowledge, I bring out important disanalogies between moral epistemology (...) and typical cases of perceptual expertise. As a result, how we gain, or fail to gain, moral knowledge should not be understood in terms of the operation of a perceptual capacity. (shrink)