 The debate between particularists and generalists is often framed in metaphysical terms. In this guise, the debate primarily concerns principles conceived as standards. Moral principles might then be thought of as true and law-like generalizations about moral properties or, alternatively, as nomic regularities involving moral properties. To be clear, generalizations in the relevant sense need not actually be instantiated to be true; plausibly, the moral law would still be true in a world with no agents and hence with no right or wrong actions. This view has been developed, in different ways, by McKeever and Ridge (2006), Väyrynen (2006, 2009) and Lance and Little (2007), though it is not universally accepted (see Robinson 2008). Thus understood, particularism is often taken to have an affinity with non-reductive or non-naturalist views in ethics. Furthermore, it has been noted that contemporary particularism arose alongside a resurgence of interest in non-naturalism (cf. Little, 1994). To a degree, this is understandable. After all some naturalist views appear to entail generalism. A form of reductive naturalism according to which being morally right is metaphysically identical with being an act which maximizes human happiness appears to entail a robust utilitarian principle and so, a fortiori, to entail generalism. Furthermore, if one denies any kind of reduction of moral properties to natural properties then it becomes more difficult to see how any informative statements connecting moral and non-moral properties could be sufficiently law-like to count as principles. Nevertheless, one ought not to take it as given that non-naturalists must be particularists or that naturalists must be generalists. Both classic and contemporary non-naturalists have endeavored to defend principles (Moore 1922 [1903]; Shafer-Landau 2003). Furthermore, there may be room for particularists to embrace naturalism by claiming that particular reasons are always grounded in some particular natural property instance while maintaining particularism by claiming that there are no law-like generalizations connecting moral and non-moral property types. Perhaps because the commitments and resources of non-naturalist and naturalist views in metaethics (and even how properly to distinguish these views from each other) remains contested, one cannot uncontroversially map the generalism/particularism debate onto the naturalism/non-naturalism debate.