 There are two important potential ways of replying to this argument. First, one might seek a non-parochial argument for ethical supervenience, such as the one suggested in  Section 2.  However, this might not be fully successful: as noted in  Section 2,  discussions of supervenience seem unavoidably to involve controversial philosophical commitments, for example to various species of modality or to philosophically interesting conceptual truths. Second, one might be able to find dialectically effective parochial arguments. For example, Sturgeon himself seeks to make such an argument against the non-cognitivist (2009, 83–88). To take another example, most ethical non-naturalists grant at least the strong metaphysical supervenience of the ethical on the non-ethical, which allows the brute necessity challenge posed in  Section 4  to have dialectical force against them. However, some philosophers have suggested that the complaint about brute necessities is itself a parochial one. For example, Terence Horgan and Mark Timmons (1992, 227) suggest that the objectionability of brute supervenience connections is a distinctively naturalistic commitment. This thought has been embraced by some non-naturalists. For example, Nick Zangwill (1997, 509) suggests that the bruteness of ethical supervenience can simply be embraced.