 Thus it seems that we shouldn’t accept that Hutcheson is a non-cognitivist in the sense meant by Frankena. For Hutcheson, moral goodness (and, presumably, the other evaluative modes) refers to particular properties. However, at this point we may wish to turn to the nature of these properties. What sort of property is moral goodness or evil? The key question is the manner in which the moral sense “determines” moral distinctions (Radcliffe 1986). Though this is a bit of a coarse-grained division, one could distinguish what we might call “constitutive sentimentalism”, according to which the property referred to by the term “good” just is the property of causing the relevant sentiments in observers. Contrast this with “epistemic sentimentalism”, according to which the properties referred to by the term “good” are independent of the moral sense, but it is nevertheless the operation of the moral sense that allows us to ascertain or recognize these properties (Raphael 1947).