 A second possible line of response to the argument is to deny the presupposition of Williams’s argument that it is absurd for a moral theory to undermine integrity. It may just be that moral demands upon us really are very stringent, and identity-conferring commitments must sometimes (perhaps often) be sacrificed in the interests of, say, our acting to ameliorate preventable suffering. One might even consider it a virtue of utilitarianism that it demonstrates how genuinely difficult it is to preserve one’s integrity when confronting a world of massive and easily preventable suffering. (See Ashford 2000 for an argument along these lines.)