 The argument at least suggested by this passage is that our moral sense, which generates our moral beliefs, has the shape and content it has because of the contingencies of human ecology; had creatures with a very different ecology, such as bees, come to be rational, they would thus have developed a very different moral sense suitable to their ecology. But then which of these very different moral senses could be expected reliably to track moral truths (if they exist)? The answer seems to be: neither (unless we simply relativize moral truths to various possible ecologies, taking such truths to reduce to facts about effective genetic propagation—though as we saw in section 3, such a move has little moral plausibility). For moral senses are contingent products of particular ecologies in a way that cannot be expected to track independent and stable moral truths. We and the hypothetical rational bees will thus have very different moral outlooks, each of which is explicable in terms of our respective ecologies and will seem quite natural to those who occupy the relevant ecology (while the other’s outlook will seem bizarre), but neither of which seems to have any claim to be a reliable guide to moral truth (as usually conceived). This imaginary exercise in perspective thus seems to support moral skepticism: the very idea of independent, stable moral truths will seem suspect (playing no role in the explanation of the origins of various possible moral senses), and our confidence that our moral sense would track them in any case will seem unwarranted.