 Philosophers, because they do not need to produce operational tests or criteria in the way that psychologists, biologists, and anthropologists do, often simply take for granted that everyone knows what belongs, and does not belong, to the moral domain. This attitude finds expression in the philosopher’s common appeal to intuition, or to what everyone agrees about. For example, Michael Smith (1994) provides a very detailed analysis of normative reasons, but in distinguishing specifically moral reasons from other sorts of reasons, he says only that they are picked out by appeal to a number of platitudes. And he makes no effort to provide anything like a comprehensive list of such platitudes. Moreover, it is very likely that there will be disagreement as to what counts as platitudinous. Or, if it is definitional of “platitude” that it be uncontroversial, it may be that what is platitudinous about morality will be so thin as to fail to separate morality from other domains. Failing to specify which particular criteria one takes to govern one’s own theorizing, and consequently tacitly relying on the idea that everyone already knows what counts as moral, can lead to a number of problems. One, of course, is a conflation of morality with other things (see Machery 2012 on Churchland 2011). Another is that one mistakes one’s own cultural biases for universal truths (Haidt and Kesiber 2010).