 The broad suggestion is that morality, or certain conceptions of morality, might embody, or encourage, alienation. More precisely, morality, or certain conceptions of morality, might embody or encourage a problematic division of self and a problematic separation from much that is valuable in our lives. Consider, for example, accounts of the moral standpoint as requiring universalisation and equal consideration of all persons (Railton 1984: 138). It could seem that adopting such a standpoint requires individuals to disown or downplay the relevance of their more personal or partial (as opposed to impartial) beliefs and feelings. The picture of persons divided into cognitive and affective parts, with the partial and personal relegated to the downgraded sphere of the latter (perhaps conceptualised as something closer to mere sentiment than reason) is a familiar one. In addition to that problematic bifurcation of the self, such accounts might seem to cut us off from much that is valuable in our lives. If these impersonal kinds of moral consideration are to dominate our practical reasoning, then it seems likely that an individual’s particular attachments, loyalties, and commitments will have, at best, a marginal place (Railton 1984: 139). In aspiring to adopt ‘the point of view of the universe’—to use the well-known phrase of Henry Sidgwick (1838–1900) – there can sometimes seem to be precious little security or space remaining for, say, friendship, love, and family (Sidgwick 1907: 382). So understood, morality, or certain conceptions of morality, are charged with embodying and encouraging alienation in the form of both a divided self, and a separation of self and world.