 Let us turn now to a second family of arguments for principled guidance. Setting aside whether principles are a winning strategy for the individual aiming at virtuous action, one might think that our collective use of principles enables us to achieve morally valuable goods. One such argument appeals to the value of predictability (Hooker 2000, 2008). Successful cooperation and coordination yield enormous benefits yet it requires an ability to predict the behaviour of others and a willingness to rely on those predictions when making one’s own choices. If principled guidance supports predictability, so much the better for principles. Not surprisingly, particularists have questioned whether principles are necessary for predictability. “People are quite capable of judging how to behave case by case, and in a way that would enable us to predict what they will in fact do” (Dancy 2004: 83). The key issue is comparative. Is the person guided by principles thereby more predictable than the person who eschews principles? Someone who rejects moral rules altogether and always just tries to judge each case on its own merits plausibly is less predictable than someone who has internalized and follows a set of moral principles. But as we saw above, assessing the force of this generalist argument would benefit from consideration of careful empirical research. One challenge for generalists who might further develop this argument is that it stands in some tension with other themes stressed by generalists, for example, that principles can incorporate various hedges and so exhibit the kind of flexibility particularists embrace (Väyrynen 2008) and that principles are often indeterminate and must be supplemented by judgment. To be consistent, generalists will need to show not only that guidance by crude principles makes one more predictable, but that guidance by a combination of hedged principles and judgment makes one more predictable than guidance by judgment alone.