 We’ve seen that philosophical pragmatism seeks to connect theory to practice. In ethics it can seem natural to interpret this as recommending that normative notions be reduced to practical utility. Thus James embraced utilitarian ethics as one of the branches of pragmatism (James 1907). Peirce, however, took a different view. Initially (around 1898) his naturalism led him to advocate a sentimentalism according to which ethical questions should be settled by instinct, as our conscious reasoning is too recently evolved and fallible to determine ‘vitally important matters’. But around 1902 he began to warm towards ethical theorising, as he developed a philosophical architectonic which placed ethics directly prior to logic, since ethics studies what is good in action, and logic studies what is good in thought, which is a species of action. He noted, though, that such a ‘normative science’ should be understood to study what goodness is, not whether particular actions are good (by contrast to much normative ethics today) since, ‘a science cannot have for its fundamental problem to distribute objects among categories of its own creation’ (CP 2.198). Recently scholars have turned with renewed interest to developing Peirce’s ethics (e.g. Massecar 2016; Atkins 2016). 