 In Essays on the Active Powers, Reid extends this line of argument to the moral sense. The fact that we have no well-worked out theory of how we form moral judgments does not itself rationally undercut the epistemic status of these judgments (see EAP V.ii: 282–83). More importantly, the moral sense, Reid argues, is also indigenous. All normal human beings raised in a normal environment have it. Moreover, its outputs include judgments of various sorts—judgments about what is wrong, right, approbation-worthy, and so forth. The practice of forming moral judgments is, furthermore, socially well-established over time. In fact, it is so deeply entrenched that it is, for all practical purposes, inescapable; try as we might, we cannot avoid forming moral judgments. We also have sophisticated methods of evaluating moral judgments, such as appeals to what we today would call reflective equilibrium (see EAP III.iii.vi). Finally, many moral judgments—in particular, those that concern the first principles—are not subject to systemic disagreement among competent participants. By and large, in Reid’s view, our judgments about these principles converge (see EAP III.iii.vi; for discussion, see Cuneo 2011b, 2011c and Levy 1999. Davis 2006 and 2010 explore Reid’s treatment of moral disagreement).