  As we can see, then, one may deploy reductionism about personal identity in very different ways to achieve very different results for ethical theory, depending on the basic metaphysical units one targets. Of course, there may simply be no single relation appropriate for grounding all our patterns of concern, i.e., some patterns of concern may be grounded in biological continuity, some may be grounded in psychological continuity or connectedness, and some may target simple momentary experiences. If this is the case, then it may be difficult to see what general uniform conclusions, if any, can be drawn for ethical theory (see Shoemaker 2007; this is what Schechtman 2014 (80–88) calls the Problem of Multiplicity).