 The notion, though, that moral responsibility is a necessary condition for morality may not be as clear as these philosophers contend and is directly challenged by most skeptics (see Pereboom 2001, 2014a; Waller 1989, 2004, 2011, 2014; Sommers 2007a; see also Haji 1998, 2002). First, it’s unclear what exactly these critics mean when they say that ‘morality’ would be undermined by moral responsibility skepticism. Are they claiming that axiological judgments about intrinsic good and evil, aretaic judgments concerning virtue, deontic judgments about moral obligations, right and wrong, etc. are all undermined? If so, that would be an extreme claim. Even if we came to hold that a serial killer was not blameworthy due, lets say, to a degenerative brain disease, skeptics contend that we could still justifiably agree that his actions are morally bad (Pereboom 2001, 2014a; Waller 2004, 2011). Judgments of moral goodness and badness need not require an agent who is blameworthy or praiseworthy, they simply require grounds by which we can differentiate between the two types of judgments. If one were a Calvinist, for example, they could point the transcendent moral law as a way to judge while simultaneously rejecting all moral responsibility (Waller 2004: 428). Less exalted moral systems, such as utilitarianism or Kantianism, provide alternative ways of grounding moral judgments. Of course, if one were to adopt a Kantian test of universalizability while rejecting the rest of Kant’s moral views (which do presuppose agents are morally responsible), it would hardly be an orthodox Kantian view. But, as several skeptics have noted, the denial of moral responsibility is not inconsistent with the principles of Kantian moral rationalism (see Waller 2004: 429; Vilhauer 2013a,b; Pereboom 2014a). It is arguable, then, that axiological judgments of moral goodness and badness would not be affected by moral responsibility skepticism (Haji 1998; Pereboom 2001, 2014a), and this may be sufficient for moral practice.