 However, if it is the validity or the soundness of the reasons provided which is considered relevant for the justification of conscientious objection, it seems that the value of conscience and the principle of freedom of conscience are no longer at stake. What makes an objection good or bad, acceptable or unacceptable, has nothing to do with its being conscientious, unless we add a “genuineness requirement” (e.g., Meyers and Woods 1996) to an assessment of the legitimacy of a conscientious objection, whereby professional need to demonstrate that the moral beliefs at stake are deeply and sincerity held. The interesting question in this case would be whether a test can be devised that can reliably track genuine conscientious objections.