 Moreover, more support is needed for  premise 2.  Many paradigm cases of a posteriori justification do not rely on past experience. Take, for example, your belief that the traffic light is red. Past experience, in this case, only provides you with the relevant concepts needed to understand the proposition the traffic light is red. What justifies your belief is the current experience of the traffic light’s being red—and surely this yields a posteriori justification! Perhaps Dancy could say something like this: if I infer a moral claim from an empirical matter of fact (as when I infer that the fact that I’m dealing with someone in distress is a reason to go gently on the basis of my experience of her distress), then I’m going beyond my empirical experience in a way that’s different from when I infer that the traffic light is red on the basis of my empirical experience. But Dancy would need to say more about this distinction to explain why the former is an example of a priori justification and the latter an example of a posteriori justification. (For further arguments against the particularist’s claim that it’s possible to have a priori knowledge of particular, contingent moral facts, see McKeever and Ridge 2006, especially chapter 7.)