My primary theoretical objection to INDIFFERENCE is that the propositions it purports to provide guidance on are really uncertain, but it treats them as risky. Once we acknowledge the risk/uncertainty distinction, it is natural to think that our default state is uncertainty. Getting to a position where we can legitimately treat a proposition as risky is a cognitive achievement. Traditional indifference principles fail because they trivialise this achievement. An extreme version of such a principle says we can justify assigning a particular numerical probability, 0.5, to propositions merely on the basis of ignorance of any evidence telling for or against it. This might not be an issue to those who think that “probability is a measure of your ignorance.” (Poole, Mackworth and Goebel 1997) But to those of us who think probability is the very guide to life, such a position is unacceptable. It seems to violate, we might say, the platitude ‘garbage in, garbage out’ since it takes ignorance as input, and produces a guide to life as output. INDIFFERENCE is more subtle than these traditional indifference principles, but this theoretical objection remains. The evidence that O’Leary or Morgan or Leslie has does not warrant treating propositions about their identity as risky rather than uncertain. When decisions they must make turns on questions of their identity, their ignorance provides little or no guidance, certainly not a well-sharpened guide to action.