 Some resist this argument in its entirety on grounds that we can regularly gain knowledge in other areas without recourse to principles (Schroeder 2009). Some charge that the second stage of the argument depends on overly strong assumptions about the extent of practical wisdom (Schroeder 2009), and that more modest forms of practical wisdom can be explained without recourse to exceptionless principles. Some argue that a proper account of hedged moral principles is enough (Väyrynen 2009); others prefer to see moral wisdom as a skill which, while wide ranging, can fail in utterly novel circumstances (Leibowitz 2014). Still others have worried that the argument relies on inflated assumptions about what is required for justification and knowledge, for example that the knower must be in a position to affirmatively rule out any possible defeaters (Thomas 2011).