 This reasoning, however, is too quick. To see this, note that supervenience itself in no way guarantees that B will be some elegant base property like failing to maximize happiness. B might instead be enormously complicated: at the limit, supervenience is compatible with B simply being a disjunction of an infinitely long list of complete base specifications of various possible worlds. Call an instance of Entailment with such a base a gruesome entailment. It is not clear that such entailments constitute principles that are incompatible with particularism. One reason to think that they do not is that genuine ethical principles arguably have explanatory power. Margaret Little argues that the “radical over-specificity” of gruesome entailments renders them non-explanatory, and hence inapt to be principles (2000, 286). Another reason to doubt that gruesome entailments are principles is that we ordinarily assume that ethical principles would be usable by agents (Dancy 2004, 87–8), but a gruesome “principle” is clearly not. (For a relevant argument that the true instance of Entailment could not be gruesome, because it would need to be learnable by ordinary speakers, see Jackson, Pettit, and Smith 2000).