 Faced with the challenge to practical rationality, virtue ethicists may respond that their theories concern excellent reasoning, not the ordinary reasoning studied in psychology. Practical wisdom, and the ethical virtue it supports, are expected to be rare, and not widely instantiated. This state of affairs, it is said, is quite compatible with the disturbing, but not exceptionlessly disturbing, behavior in experiments like Milgram’s (see Athanassoulis 1999: 217–219; DePaul 1999; Kupperman 2001: 242–3). If this account is supposed to be part of an empirically contentful moral psychology, rather than unverified speculation, we require a detailed and empirically substantiated account of how the virtuous few get that way—remember that an emphasis on moral development is central to the virtue ethics tradition. Moreover, if virtue ethics is supposed to have widespread practical implications—as opposed to being merely a celebration of a tiny “virtue elite”—it should have an account of how the less-than-virtuous-many may at least tolerably approximate virtue. 