 Two things should be noted here. First, in contrast to other logical empiricist accounts of ethics (for example, in the fist place, A.J. Ayer’s), Feigl’s conception is, as has been argued (see Kellerwessel 2010), committed to a certain form of cognitivism. That means that “moral judgments are to be reconstructed as knowledge-claims and as subject to validation (or invalidation) by virtue of their accordance (or non-accordance) with the supreme norms of a given ethical system” (Feigl 1981, p. 388). Accordingly, within such a given ethical system, moral reasoning can be justified by the “rules of deductive and inductive inference” (ibid., p. 385) and thus be reconstructed along cognitive, i.e. rational, lines. However, secondly, the respective ethical system (and its “supreme norms”) itself can only be vindicated by pragmatic maxims. Thus, Feigl allows the possibility of a “pragmatic justification of the adoption of an alternative frame” (ibid., p. 386), thereby implying that there exists a plurality of alternative ethical systems. It is interesting to see that Feigl refers the reader here to Carnap’s distinction between “internal” and “external” questions in his 1950 “Empiricism, Semantics, and Ontology” (see Feigl 1981, p. 391, Fn. 3; see further Feigl 1981, pp. 13–14). Indeed, there is a deep analogy between this distinction drawn by Carnap and Feigl’s distinction between the validation within an ethical system and the vindication of the ethical system (and its supreme norms) itself. Furthermore, it can be stated that Feigl, in his pragmatic argument for scientific realism, was also inspired by Carnap’s distinction and its relativization of the ontological dimension (see, for further details, Neuber 2011, p. 179).