 Sidgwick’s dualism has stimulated much controversy, even leading some commentators to urge that he is better termed a “dualist” or “dual-source theorist” than a utilitarian (Crisp 2002). Moore (1903) famously dismissed the problem on the grounds that the notion of one’s “own good” was nonsense, but Mackie (1976) sharply countered that Moore was begging the question. Broad (1930) claimed that Sidgwick’s account was confused, since his proposed solutions did not touch the problem of the inconsistent fundamental principles, though this has been effectively addressed by Coady (1994), Schneewind (1977) and many others. Brink (1988) has argued that it is absurd to claim that two self-evident principles are inconsistent, but Shaver (1999) has replied that Sidgwick is for the most part consistent in calling the principles at issue only “apparently” self-evident, though Shaver also suggests that Sidgwick did not present a compelling case for the egoistic side of the conflict. Skorupski (2000) has forcefully argued that there is no dualism of the “pure” practical reason, which is agent neutral, but there are many such conflicts in the larger field of less than pure practical reason, not merely a conflict with egoistic reasons. Parfit, too, has recently argued that Sidgwick’s two standpoints approach failed to capture how egoistic reasons can be weaker than omnipersonal ones (Parfit 2011), though Smith (2009) has defended Sidgwick’s construction of the problem. And Baier (1995) has argued that Sidgwick’s account suffers from various ambiguities because he does not clearly distinguish “requiring” reasons from “permissive” ones, which would avoid the contradiction. Indeed, more generally, it is telling that many of Sidgwick’s most notable admirers, such as Larmore (2008) and Parfit (2011), do not carry all the baggage of his epistemological intuitionism but prefer instead to translate his arguments into the idiom of normative “reasons.” Indeed, Parfit called his deeply Sidgwickian view a form of non-naturalistic, non-metaphysical moral rationalism. And in another major recent work on the Methods, Phillips (2011) reconstructs Sidgwick’s arguments in a similar, Parfitian way, while retaining more of Sidgwick’s terminology. Thus, in one vocabulary or another, these controversies are likely to continue as long as there is such a thing as ethical philosophy.