 Now de Lazari-Radek and Singer might reasonably wish to counter such debunking attacks by claiming that even if there are such evolutionary influences at the root of their intuitions about the badness of suffering or the propriety of impartial altruism, the reflection and reasoning that has taken place over centuries of sophisticated moral inquiry has not merely provided for more consistent applications of evolutionarily contaminated dispositions: it has instead amounted to the intellectual discovery of good reasons to believe the contents of utilitarian moral claims to be true. This philosophical possibility certainly remains on the table and hasn’t been shown not to obtain simply because an aspiring debunker can tell a debunking story according to which it doesn’t. And such a reply would indeed be a plausible response to the debunker, making precisely the point emphasized earlier in section 4.1, in responding to general debunking arguments. The problem, however, is that if they are entitled to make this response to the debunker on behalf of utilitarian moral beliefs, then so are their opponents on behalf of non-utilitarian moral beliefs: what’s good for the utilitarian goose is good for the non-utilitarian gander.