 Opponents of moral dilemmas have generally held that the crucial principles in the two arguments above are conceptually true, and therefore we must deny the possibility of genuine dilemmas. (See, for example, Conee 1982 and Zimmerman 1996.) Most of the debate, from all sides, has focused on the second argument. There is an oddity about this, however. When one examines the pertinent principles in each argument which, in combination with dilemmas, generates an inconsistency, there is little doubt that those in the first argument have a greater claim to being conceptually true than those in the second. (One who recognizes the salience of the first argument is Brink 1994, section V.) Perhaps the focus on the second argument is due to the impact of Bernard Williams’s influential essay (Williams 1965). But notice that the first argument shows that if there are genuine dilemmas, then either PC or PD must be relinquished. Even most supporters of dilemmas acknowledge that PC is quite basic. E.J. Lemmon, for example, notes that if PC does not hold in a system of deontic logic, then all that remains are truisms and paradoxes (Lemmon 1965, p. 51). And giving up PC also requires denying either OP or D, each of which also seems basic. There has been much debate about PD—in particular, questions generated by the Good Samaritan paradox—but still it seems basic. So those who want to argue against dilemmas purely on conceptual grounds are better off focusing on the first of the two arguments above.