 suggest that one could determine, a priori, the content of folk morality, folk morality is also clearly something held by a community of people rather than an individual. This suggests that empirical inquiry would be needed to determine what belongs to the folk morality of a community, including even the community to which one belongs. Finally, there is the critical reflection that produces mature folk morality. Jackson does not describe this reflection in much detail. He mentions reflective equilibrium as one example, but reflective equilibrium is understood in various ways, and most include empirical elements. So while there are some reasons to think analytical naturalism allows for significant a priori moral justification and knowledge, there are also grounds for doubt. (For an argument that analytic naturalists must make use of a priori equivalences between moral and descriptive features, see Smith 2000.)