  Examples like this establish the variability of reasons for belief. Turning to reasons for action, we might point out that in some contexts the fact that something is against the law is a reason not to do it, but in others it is a reason to do it (so as to protest, let us say, against the existence of a law governing an aspect of private life with which the law should not interfere). Examples of this sort can be multiplied at will. They appear to establish the holism, or variability of reasons for belief and of ordinary reasons for action. The particularist suggests that there is no reason to suppose that moral reasons function in a radically different way from other reasons.  Indeed, there is a sort of presumption that they don’t. That presumption is partly grounded on the fact that nobody is able to say with any confidence just which reasons are moral ones and which are not. This means that providing a radical difference between the way in which reasons of the two sorts function should seem rather peculiar. But the presumption is also partly grounded in the fact that the difference suggested by the generalist is very radical, since it affects what one might call the very logic of moral thought. To suppose that moral thought has a different logic from other thought is to adopt a bifurcated conception of rationality. Moral rationality is principle-bound, based on invariant reasons. Other forms of rationality are nothing like this at all. Particularists think that this suggestion is very strange.