 Thick concepts and their relation to the thin bear also on knowledge in ethics. Bernard Williams famously claims that, unlike in science, in ethics “reflection can destroy knowledge” (1985: 148; see also Williams 1995). Thick terms and concepts are parochial, in that they tend to have “interest” or a “point” only in the context of some particular evaluative outlooks or practices. The notion of lewdness as we know it really only has a life within a particular kind of sexual morality. That is why those who regard lewd as an objectionable term typically refrain from using it. Industriousness seems to count as a positive quality only against some such evaluative frame as the Protestant work ethic. (Otherwise, what’s the point?) This would explain why, as (D2) in the anti-disentangling argument claims, an unsympathetic outsider might not be able to master the extensions that particular moral communities assign to their thick terms. Now consider what Williams calls a “hypertraditional society”: a maximally homogenous and minimally reflective society whose ethical reflection only employs thick concepts (Williams 1985: 142). Suppose T expresses one of their thick concepts in their language. And suppose that claims of the form x is T can express truths and qualify as knowledge (see also Williams 1995). Williams suggests that a judgment involving a thin concept such as good or bad “is essentially the product of reflection” (Williams 1985: 146). Since the hypertraditional society is unreflective, its members don’t deploy good or bad. In that case we cannot suppose that T entails either. Now suppose a person from the hypertraditional society has knowledge that x is T but comes to reflect on her practices and acquires thin concepts. If thick concepts reflect social worlds, reflection that stands back from social practices must rely on thin concepts. Through reflection, the person may come to reject her traditional way of life and the evaluative perspective that goes with it, inferring from x is T that x is bad. Or she may come to endorse it, inferring that x is okay. Williams suggests that “when someone stands back from the practices of the society and its use of these concepts and asks whether this is the right way to go on”, the sort of reflection that occurs “characteristically disturbs, unseats, or replaces … traditional concepts” (Williams 1985: 146, 148). But if the person ceases to possess her traditional concept T through thinly evaluative reflection, then presumably her previous knowledge that x is T is destroyed. Williams’s thinking rests on controversial assumptions about ethical knowledge which we cannot pursue here. Nor can we pursue fascinating issues concerning the implications of being deprived of certain concepts (Fricker 2007: ch. 7). Let’s simply note that it isn’t clear that losing traditional convictions through reflection leads to a loss of concepts. You might instead retain your concepts shorn of their traditional evaluative trappings, and either find them a new evaluative point (such as using what was a positive concept negatively) or shelve those concepts as ones that have no distinctive point or use in structuring your experience (Richard 2008: 33; Väyrynen 2013: 123–5, 245). In the latter case the evaluative point of a thick concept wouldn’t be constitutive of the concept.