 One way to develop the skill model is to urge that the skill of the virtuous person is akin to the skill of the person with conceptual competence and then rely on Wittgensteinian rule-following considerations to urge that conceptual competence cannot be fully understood in terms of rules or principles. This approach lends itself to a form of particularism that is less hostile to principles. The claim is not that there are no principles but that practical wisdom cannot be fully reduced to principles (McDowell 1979). A perhaps similar strategy can be pursued by focusing on principles of reasoning and urging that valid principles of reasoning cannot be treated simply as objects of propositional knowledge akin to premises (Carroll 1895; Thomas 2011). One seeming consequence of these strategies is that particularism it not something distinctive of morality and other cognate domains. Particularism would be true everywhere we apply concepts or everywhere we reason. Some might welcome such global particularism, but we would have lost what for some was initially attractive—that particularism seemed to identify something distinctive (even if not unique) about morality. A second worry is that particularism may no longer pose the threat to traditional moral theory that is sometimes supposed. If the categorical imperative were shown to have the same status as modus ponens, Kantians could sleep easily.