 We all agree that there are many different formal techniques for studying logical consequence, and very many different formal systems that each propose different relations of logical consequence. But given a particular argument, is the question as to whether it is deductively valid an all-or-nothing affair? The orthodoxy, logical monism, answers affirmatively. There is one relation of deductive consequence, and different formal systems do a better or worse job of modelling that relation. (See, for example, Priest 1999 for a defence of monism.) The logical contextualist or relativist says that the validity of an argument depends on the subject matter or the frame of reference or some other context of evaluation. (For example, a use of the law of the excluded middle might be valid in a classical mathematics textbook, but not in an intuitionistic mathematics textbook, or in a context where we reason about fiction or vague matters.) The logical pluralist, on the other hand, says that of one and the same argument, in one and the same context, there are sometimes different things one should say with respect to its validity. For example, perhaps one ought say that the argument from a contradictory collection of premises to an unrelated conclusion is valid in the sense that in virtue of its form it is not the case that the premises are true an the conclusion untrue (so it is valid in one precise sense) but that nonetheless, in another sense the form of the argument does not ensure that the truth of the premises leads to the truth of the conclusion. The monist or the contextualist holds that in the case of the one argument a single answer must be found for the question of its validity. The pluralist denies this. The pluralist holds that the notion of logical consequence itself may be made more precise in more than one way, just as the original idea of a “good argument” bifurcates into deductive and inductive validity (see Beall and Restall 2000 for a defence of pluralism).