 First, earlier intuitionists did not consistently distinguish between two roles for necessity or self-evidence. Moral intuition might consist in apprehending that some moral proposition is necessary, or that it is self-evident. Or moral intuition might consist in just apprehending some moral proposition’s truth, while the proposition is in fact necessary or it is in fact self-evident. As a result, the earlier intuitionists often suggest our knowledge of fundamental moral principles is grounded in recognition of either the necessity or self-evidence of these principles. This imposes too strong a requirement on the a priori justification of moral principles. We cannot expect ordinary people to possess technical, philosophical concepts such as necessity and self-evidence. But there is no need to exclude ordinary people who lack these concepts from having a priori knowledge of ordinary moral propositions, e.g., that pain is bad or that promising to do something provides a moral reason for doing it. And even if an ordinary person does have the concepts of necessity and self-evidence, there is no reason to deny that the person knows ordinary moral propositions a priori when she or he believes them on the basis of understanding them, without noting their modal status (as necessary) or epistemic status (as self-evident). Doing so is not required by the standard account of self-evidence. Audi is very clear about the distinction between apprehending the necessity or self-evidence of a proposition, and apprehending the truth of a proposition that is necessary or self-evident. He does not require the former in order to have a priori knowledge of fundamental moral principles (2004: 41–45).