 The method of reflective equilibrium consists in working back and forth among our considered judgments (some say our “intuitions,” though Rawls (1971), the namer of the method, avoided the term “intuitions” in this context) about particular instances or cases, the principles or rules that we believe govern them, and the theoretical considerations that we believe bear on accepting these considered judgments, principles, or rules, revising any of these elements wherever necessary in order to achieve an acceptable coherence among them. The method succeeds and we achieve reflective equilibrium when we arrive at an acceptable coherence among these beliefs. An acceptable coherence requires that our beliefs not only be consistent with each other (a weak requirement), but that some of these beliefs provide support or provide a best explanation for others. Moreover, in the process we may not only modify prior beliefs but add new beliefs as well. There need be no assurance the reflective equilibrium is stable—we may modify it as new elements arise in our thinking (Schroeter 2004). In practical contexts, this deliberation may help us come to a conclusion about what we ought to do when we had not at all been sure earlier. (Scanlon 2002). We arrive at an optimal equilibrium when the component judgments, principles, and theories are ones we are un-inclined to revise any further because together they have the highest degree of acceptability or credibility for us. An alternative account retains the importance of revisability and emphasizes the positive role of examining our moral intuitions, but rejects the appeal to coherentism in favor a treating our intuitive moral judgments as the right sort to count as foundational, even if they are still defeasible (McMahan 2000, Nichols 2012). 