 It might seem that the criticisms that motivate these novel approaches to virtue miss their mark. After all, virtue ethicists needn’t (and often don’t) commit themselves to the claim that almost everyone is virtuous. Instead, many argue that virtue is the normative goal of moral development, and that people mostly fail in various ways to reach that goal. The argument from the fact that most people’s dispositions are not virtues to a rejection of orthodox virtue ethics, then, might be thought a non sequitur, at least for such views. But empirically-minded critics of virtue ethics do not stop there. They all have positive views about what sorts of dispositions people have instead of virtues. These dispositions are alleged to be so structurally dissimilar from virtues (as traditionally understood) that it may be psychologically unrealistic to treat (traditional) virtue as a regulative ideal. What matters, then, is the width of the gap between the descriptive and the normative, between the (structure of the) dispositions most people have and the (structure of the) dispositions that count as virtues.