  Does this suggestion help in averting the threat of circularity that we came upon one paragraph back in reviewing feminist moral critiques of gender bias in prominent theories of justice? Arguably it does, provided that we understand moral fact as being independent of our opinions about it and our procedures for trying to establish it (Campbell 2001). That is, the suggestion helps, provided that moral fact is understood either in the realist sense of fact (one not reducible to what we can agree upon or what our methods would determine) or in a sense of objective fact that allows for the possibility of massive moral error whatever the efforts to the contrary. At this point we may be inclined to ask whether it is possible to know such moral facts? We should remind ourselves, however, that the main reasons to doubt that we can know moral facts are precisely the reasons that we have already examined under the headings above. The objections labeled sociological, psychological, ontological, evolutionary, and methodological are not aimed against knowing moral facts in some non-literal sense of fact, but against knowing moral facts in the same sense that we appear to know other facts about the world. If the possible replies that we have canvassed are adequate responses to these objections, then it is arguable that we may avert the threat of circularity by Antony’s suggested resolution.