 Confronted with these kinds of difficulties in subsuming everything that is pre-theoretically of value under one master value, pluralists don’t fret: they simply add to their list of basic intrinsic values, and hence can be more confident in preserving the pre-theoretical phenomena. Monists, in contrast, have a choice. They can change their mind about the basic intrinsic value and try all over again, they can work on developing resourceful arguments that knowledge really does lead to pleasure, or they can bite the bullet and conclude that knowledge is really not, after all, always good, but only under certain specific conditions. If the explanatory commitments of the pluralist are not different in kind from those of the monist, but only different in number, then it is natural for the pluralist to think that this kind of slavish adherence to the number one is a kind of fetish it is better to do without, if we want to develop a theory that gets things right. This is a perspective that many historical pluralists have shared.