  The type of skepticism which follows from conciliationism is likely to be limited in the scope sense as well. The reason is that, besides the disputes about the death penalty, abortion, and so on, there are also issues over which disagreement is rare, such as, to use a couple of examples which are often mentioned in this context (e.g., in Vavova 2014), whether pain is bad and whether parents have a responsibility to take care of their children. A global moral skeptic might try to counter that point by noting that those claims are also opposed by some people, namely error theorists such as Mackie, who reject all (positive) moral claims as being incorrect in one fell sweep. But even if that group includes some very capable thinkers, they are vastly outnumbered by others, including philosophers who appear no less competent. As McGrath suggests, the fact that the error theorists thus are outliers might in itself be seen as a reason for not regarding them as peers, in spite of their philosophical capabilities (2008, 95). (For a different argument to the effect that conciliationism yields at most a very restricted form of skepticism, see Vavova 2014.)