 Most discussions of moral relativism begin with, and are rooted in, DMR. Though this is not sufficient to establish MMR, the most common rationales for MMR would be undermined if DMR (or some descriptive thesis about significant moral disagreement or diversity) were incorrect. Moreover, if DMR were generally rejected, it is likely that MMR would have few proponents. Hence, it is important to consider whether or not DMR is correct. Defenders of DMR usually take it to be well-established by cultural anthropology and other empirically-based disciplines, and many believe it is obvious to anyone with an elementary understanding of the history and cultures of the world. Examples of moral practices that appear sharply at odds with moral outlooks common in the United States are not hard to come by: polygamy, arranged marriages, suicide as a requirement of honor or widowhood, severe punishments for blasphemy or adultery, female circumcision or genital mutilation (as it is variously called), and so on (for a review of some of the literature, see Prinz 2007: 187–95). At a more general level, Wong (1984) has argued that at least two different approaches to morality may be found in the world: a virtue-centered morality that emphasizes the good of the community, and a rights-centered morality that stresses the value of individual freedom.