 A different model of strictly moral learning puts the emphasis on our after-the-fact reactions rather than on any prior, tacit emotional or judgmental guidance: the model of “experiments in living,” to use John Stuart Mill’s phrase (see Anderson 1991). Here, the basic thought is that we can try something and see if “it works.” For this to be an alternative to empirical learning about what causally conduces to what, it must be the case that we remain open as to what we mean by things “working.” In Mill’s terminology, for instance, we need to remain open as to what are the important “parts” of happiness. If we are, then perhaps we can learn by experience what some of them are – that is, what are some of the constitutive means of happiness. These paired thoughts, that our practical life is experimental and that we have no firmly fixed conception of what it is for something to “work,” come to the fore in Dewey’s pragmatist ethics (see esp. Dewey 1967 [1922]). This experimentalist conception of strictly moral learning is brought to bear on moral reasoning in Dewey’s eloquent characterizations of “practical intelligence” as involving a creative and flexible approach to figuring out “what works” in a way that is thoroughly open to rethinking our ultimate aims. 