  The idea that an insufficient amount of reflection counts as a shortcoming may justify focusing especially on disagreements among philosophers, as Brian Leiter (2014) does. But a problem is that the available characterizations of the pertinent method of reflection are rather vague. It may therefore be hard to determine whether any individual has applied it competently or not. Moreover, how any such method is to be specified, and even if it is to be used at all, are controversial issues within philosophy. Something similar holds for other potential candidates of relevant shortcomings. For example, what about cases where our moral convictions are influenced by our emotions? It is common to view such influence as a distorting factor (e.g., Singer 2005 and Sayre-McCord 2015), but on some views in moral epistemology, and given the benign roles emotions sometimes play in cognitive processes, it may need to be qualified (see Le Doux 1996 and Nussbaum 2001 for two influential accounts of the epistemic significance of emotions). Before those and many related issues are settled, and thus before we have established a comprehensive list of clearly defined factors which count as shortcomings, all confident estimates of the extent to which the existing moral disagreement is radical may seem premature.