 Setting aside whether holism is true, does it support particularism? Generalists have rejected the inference on the grounds that holism leaves open the possibility that the behaviour of reasons, defeaters, enablers, and intensifiers/attenuators is codifiable (see Väyrynen 2004; McKeever and Ridge 2005). They also observe that some paradigmatic generalists seem to have exploited this logical space. For example, Kant arguably thinks that the fact that a course of action would advance someone’s happiness is of variable moral significance, counting in favor whenever the happiness and its purchase is consistent with the categorical imperative and counting as no reason at all otherwise (McKeever and Ridge 2005). Particularists have countered that even if holism is logically consistent with principles it would nevertheless render them “cosmic accidents” (Dancy 2004: 82). If this were right it would be enough to cast doubt on the generalist tradition in moral philosophy. Why should the heart of a discipline be the search for cosmic accidents?! Generalists counter that whether principles are cosmic accidents depends entirely upon underlying metaphysical issues and not on whether principles tolerate holism. For example, if the property of being good is identical to the property of being non-malicious pleasure, then the associated holism tolerating principle does not look to be a cosmic accident (see McKeever and Ridge 2006: 2.2).