 Faced with the slippery slope, as they see it, of one-off acts of torture in extreme emergencies transmogrifying into institutionalised torture, and/or simply appalled by the inherent evil of the practice of torture, many theorists – Arrigo (2004), Davis (2005), Luban (2005), Juratowitch (2008), Mayerfield (2008), Brecher (2008), Matthews (2008), and Shue (2016) – have opted for the opposite extreme and argued that torture can never be morally justified. Most of these theorists avoid the problems besetting consequentialists such as Bagaric and Clarke, and they are on strong ground when providing counter-arguments to consequentialist perspectives and/or views that seek to justify torturing the innocent. (But see Arrigo 2004.) However, their moral absolutism is not without its own problems: specifically, in relation to torturing the guilty few for the purpose of saving the innocent many. (See Walzer 1973, Miller 2005; Kershnar 2006 and Steinhoff 2013.)