 One possible response to this sort of argument is to concede [P1] and to argue, for the class of propositions at issue, that they do satisfy the necessary condition of justification. This maneuver is represented by Sturgeon’s (1984) rejoinder to Harman. Sturgeon suggests that it is often reasonable to think that we wouldn’t think some action or person possessed a relevant moral property unless they in fact possessed the property. More precisely, he holds that in order for a given act or agent to have a different moral status it or they would have to differ in some non-moral way and then we often would not take it or them to have the same moral status. However, whatever the plausibility of this account with respect to actual token actions or persons, it is less clear how the counterfactual criterion would apply to the moral status of actions featured in the merely hypothetical cases found in typical methodology. Moreover, even if one takes Sturgeon’s maneuver to be successful against Harman’s attack on moral intuitions, it seems quite unclear how it is to be extended to the many appeals to intuition catalogued above  (§2).