 Others interested in moral cognition more generally—which outstrips work on norm-guided behavior to include work on the psychology of altruism, well-being, character and virtue, moral emotions, intentional versus unintentional action, and so forth—have sought to develop an analogy between Chomskyan theories of language acquisition and use, on one hand, and the acquisition and application of moral rules, on the other (Mikhail 2007, 2011; Dwyer, Huebner, &amp; Hauser 2010; Hauser, Young, &amp; Cushman 2008; Roedder &amp; Harman 2010).  This approach is generally nativist, positing a universal moral competence that guides learning specifically in the domain of morality, and contains enough innately specified structure to account for the putative poverty of moral stimulus that children face when attempting to learn the norms that prevail in their local environment (see Laurence &amp; Margolis 2001 for discussion of poverty of the stimulus arguments in cognitive science). Some advocates also suggest that in addition to information specifying the structure of the mechanisms dedicated to acquiring and processing moral norms, a few particular norms themselves may also be included as part of the innate moral capacity, perhaps norms against incest or intentionally causing harm (e.g., Mikhail 2007, 2011). Others have criticized this view (Prinz 2008; Sterelny 2012), but only recently has a more detailed positive account of rule acquisition begun to be developed. Central to this newly emerging empiricist alternative is the idea that individuals are rational rule learners, but they rely on domain general learning strategies to acquire norms from their social environment, rather than on an innately specified, domain specific moral competence (Gaus &amp; Nichols 2017; Ayars &amp; Nichols 2017, 2020; Nichols forthcoming.)