 (P) is compatible with the particularist’s holistic conception of reasons. For in those cases in which the status of a fact about pleasure as a reason is defeated by sadism (e.g.) the ‘no other feature of the situation explains why F is not a reason…’ clause is not satisfied. Moreover, it is hard to see how particularists could really object to principles as modest as (P). After all, (P) is compatible with the thesis that there are indefinitely many possible types of reasons and indefinitely many possible defeaters corresponding to each of those reasons. So the mere availability of default principles does not entail that the normative landscape could be finitely (much less manageably) codified in some short set of axioms like Ross’s list of prima facie duties, for instance. Furthermore, the availability of such principles in logical space does not in itself entail that they are presupposed by the very possibility of moral thought and judgment. So the availability of such principles is compatible with Dancy’s canonical formulation of particularism, according to which, “the possibility of moral thought and judgement does not depend on the provision of a suitable supply of moral principles” (Dancy 2004: 7).