 The second divide is related to the first. Reductivists think that killing in war must be justified by the same properties that justify killing outside of war. Non-reductivists, sometimes called exceptionalists, think that some properties justify killing in war that do not justify killing outside of  war.[7]  Most exceptionalists think that specific features of killing in war make it morally different from killing in ordinary life—for example, the scale of the conflict, widespread and egregious non-compliance with fundamental moral norms, the political interests at stake, the acute uncertainty, the existence of the law of armed conflict, or the fact that the parties to the conflict are organized groups. A paradigm reductivist, by contrast, might argue that justified wars are mere aggregates of justified acts of individual self- and other-defence (see Rodin 2002; McMahan 2004a).