  Finally, Ethical Intuitionists allow that various other factors can lead to disagreement. Clarke, for instance, allowed that stupidity, corruption, or perverseness may make one doubt self-evident propositions (1706/1969, 194). John Balguy also acknowledges that self-evident moral principles, like many other plain and evident truths, may be, and have been, doubted, “even by philosophers and men of letters” whom, presumably, he did not regard as stupid or corrupt (1728/1969, 406). And Price maintained that all forms of knowledge, including intuitive knowledge, may be evident in different degrees (1758/1969, 160). Intuition may be clear and perfect, but may sometimes be faint and obscure. Such variance in degrees of clarity allows that a self-evident proposition may be imperfectly and obscurely grasped, and this may lead someone to deny its truth. Similarly, Moore claimed that “every way in which it is possible to cognise a true proposition, it is also possible to grasp a false one” (1903/1993, 36), and Ross notes that self-evident propositions may only be evident to us once we reach a certain moral maturity (1930/2002, 29). Given all these ways in which the truth of a self-evident proposition may be missed, it is no  surprise that there is no universal  assent.[8]  But the absence of universal assent is quite consistent with self-evidence, as long as  one does not regard ‘self-evidence’ to mean, or imply,  obviousness.[9]