  The methodology of basing moral truth on rational choice and the methodology of invoking the ideal of a reflective equilibrium of considered judgments both endeavor to square moral knowledge with a scientific world view and as such are allied with naturalized epistemology. Both, however, explicitly make room for normative claims and so avoid the charge that the normative dimension is missing from their account of moral knowledge. Unfortunately they face the charge of making moral truth more likely than not to reflect the moral status quo. Let us allow that a person may come to revise many beliefs, including many moral beliefs, before reaching a wide reflective equilibrium in judgments. Why should we think that the most stubborn moral judgments in a given reflective equilibrium are more likely to be true than the ones that gave way to them in the process of reaching a reflective equilibrium (Copp 1985)? The reply may be that this approach is no worse off than naturalized epistemology, since we must take some moral claims for granted, at least tentatively, and proceed until there is reason to revise our judgments given their lack of fit with everything else we think we know. Moral conservatism is also a problem for the methodology that bases moral truth on rational choice, since rational choice turns on individual preferences and these are inevitably shaped by the moral status quo (Babbitt 1996 and Campbell 1998).