 That Singer, in particular, should in this way have developed defenses, not only of Sidgwickian hedonism, but also of Sidgwickian metaethical cognitivism (against his former commitment to Hare’s prescriptivism), and used these to advance a form of utilitarianism that, he holds, is more consistently utilitarian than Sidgwick’s own position and in that way in line with Sidgwick’s deeper tendencies, is illustrative of the increasingly important role that Sidgwick’s work is playing in cutting edge ethical theory. Whether the principle of Universal Benevolence really has the ability to withstand evolutionary debunking arguments, and whether such arguments can really be made compelling in the first place, are open questions, as is the question of whether Sidgwick himself would not have found such gambits too narrow and unable to address his deeper worries about the religious significance of the dualism of practical reason (Schultz 2004, 2014, 2017; and Gray 2015). But even so, these recent developments amount to something of a Sidgwickian counter-revolution to the Rawlsian Kantian revolution, an effort at both the meta and substantive ethical levels to provide an effective intuitionist and consequentialist alternative to Kantian constructivist and proceeduralist accounts of moral reasons.