 Finally, some objections maintain that proponents of DMR fail to recognize that there is significant empirical evidence for considerable moral agreement across different societies (see Sauer 2019). Several kinds of agreement have been proposed. For example, the role-reversal test implied by the Golden Rule (“Do unto others as you would have them do unto you”) has been prominent beyond Western traditions: A version of it is also endorsed in The Analects of Confucius, some traditional Buddhist texts, and elsewhere (see Wattles 1996). Another form of this claim maintains that basic moral prohibitions against lying, stealing, adultery, killing human beings, etc. are found across many different and otherwise diverse societies. Yet another contention is that the international human rights movement indicates substantial moral agreement (see Donnelly 2013: ch. 4). On the basis of evidence of this kind, some such as Sissela Bok (1995) and Michael Walzer (1994) have proposed that there is a universal minimal morality, whatever other moral differences there may be. In a similar vein, Hans Küng (1996) and others have maintained that there is a common “global ethic” across the world’s major religious traditions regarding respect for human life, distributive justice, truthfulness, and the moral equality of men and women. These contentions, which have received increased support in recent years, must be subjected to the same critical scrutiny as those put forward in support of DMR. However, if they were correct, they would cast doubt on DMR. In the final analysis, there may be significant agreements as well as disagreements in people’s moral values. If this were the case, it would complicate the empirical background of the metaethical debate, and it might suggest the need for more nuanced alternatives than the standard positions.