 Raz’s account of exclusionary reasons might be used to reconcile ultimate commensurability with the structured complexity of our moral reasoning. Whether such an attempt could succeed would depend, in part, on the extent to which we have an actual grasp of first-order reasons, conflict among which can be settled solely on the basis of their comparative strength. Our consideration, above, of casuistry, the additive fallacy, and deliberative incommensurability may combine to make it seem that only in rare pockets of our practice do we have a good grasp of first-order reasons, if these are defined, à la Raz, as competing only in terms of strength. If that is right, then we will almost always have good exclusionary reasons to reason on some other basis than in terms of the relative strength of first-order reasons. Under those assumptions, the middle way that Raz’s idea of exclusionary reasons seems to open up would more closely approach the holist’s.