  The objections here may not be decisive, however. (See Copp 2000 for the following rebuttal.) The best explanation of how we reason in judging the hoodlums to be doing wrong is that we think in general that acts of deliberate cruelty done for fun are wrong and subsume this case under that general rule. The moral judgment is the result of a simple inference from the fact that the hoodlums are committing such an act. For this reason our thinking contrasts sharply with inductive reasoning. We are, in fact, reasoning deductively. It is important to notice, however, that although our reasoning is deductive, nothing says that the premises of our reasoning are not empirical. Similar reasoning occurs frequently in science. I may notice a copper wire and immediately infer that it conducts electricity on the basis of my knowledge that in general copper is a good conductor of electricity. The main premise is obviously empirical, even though I am reasoning deductively. Such examples are a dime a dozen. The example need not, therefore, force us to the conclusion that non-inductive reasoning in the moral case is different in some basic way. Analogues to moral sensitivity exist in cases where people’s interests and training make them sensitive to horticultural, fiscal, and emotional facts. Moral sensitivity is a heightened tendency to notice morally relevant features of situations. But some people have a heightened awareness of plants or financial trends or the emotional states of others. We do not want to conclude that these objects of heightened awareness are not natural features of the world.