Suppose that I have epistemic reason not to believe p, but a failure to believe p will likely lead to a non-epistemic bad to another. Maybe I have epistemic reason not to believe that George is innocent, but a failure to believe that George is innocent will likely lead me to treat him unfairly. On what grounds should I decide whether to believe p? Not epistemic—for epistemic rationality is blind to non-epistemic bads, and hence either will automatically tell me to go with the epistemic good, which is not the right answer since epistemic goods do not outweigh all others, or will be unable to weigh the epistemic and non-epistemic goods and bads. On the other hand, morality tells me to pursue the good, and that includes the epistemic good. Morality, thus, is able to weigh both the epistemic and the non-epistemic goods and bads. Sometimes it will say to go for the epistemic good at the expense of the non-epistemic, and sometimes it will say to go for the non-epistemic good at the expense of the epistemic. It seems, thus, that the question of what should I do simpliciter in a case like this is a question of moral normativity.
Insofar, then, as morality can weigh epistemic goods, and morality is what delivers the answer of what I should do simpliciter, it seems that epistemic normativity tells me what I should or should not do considering a subset of the actual reasons—the subset of epistemically relevant ones. This subset is considered, however, by morality, and weighed against other reasons. As as the epistemic reasons are weighed by morality, they also constitute moral reasons. Moreover, since the answer to the question of what I should do simpliciter comes from morality, it does not appear that the epistemic reasons have any independent normative force: epistemic reasons are simply a special kind of moral reasons. There are many kinds of moral reasons. For instance, there are reasons relating to aretaic goods to self; reasons relating to non-aretaic goods to other persons; reasons relating to goods to non-persons; etc. And there are reasons relating to epistemic goods.
What I said about epistemic goods applies to prudential ones. (In fact, I now think that C. S. Lewis makes a similar argument early in Mere Christianity when he talks of how morality judges between instincts.)
One might think that what I said only applies in the case where the epistemic reasons have moral implications. But even if they didn't, the fact that they don't would be a matter for a moral judgment, and hence the reasons would not escape from the purview of moral normativity. And, anyway, since epistemic goods are goods—if they weren't, they wouldn't be worth pursuing—and since morality tells us to pursue the goods, there are always moral implications.