 On the second matter: even if we were to identify a widespread univocal intuition in favor of moral realism, it remains unclear to what extent we should adopt a methodology that rewards moral realism with a dialectical advantage when it comes to metaethics. By comparison, we do not think that physicists should endeavor to come up with intuitive theories. (There is, for example, a widespread erroneous intuition that a fast-moving ball exiting a curved tube will continue to travel on a curving trajectory (McCloskey et al. 1980). The fact that Newtonian physics predicts that the ball will in fact continue on a straight trajectory is surely in no sense a mark against the theory.) Moreover, it is important to distinguish between any such pro-realist intuitions ex ante and ex post. Once someone has accepted considerations and arguments in favor of moral anti-realism, then any counter-intuitiveness that this conclusion has—ex ante—may be considered irrelevant. One noteworthy type of strategy here is the “debunking argument,” which seeks to undermine moral intuitions by showing that they are the product of processes that we have no grounds for thinking are reliable indicators of truth. (See Street 2006; O’Neill 2015; Joyce 2013, 2016.) To the extent that the anti-realist can provide a plausible explanation for why humans would tend to think of morality as objective, even if it is not objective, then any counter-intuitiveness in the anti-realist’s failure to accommodate objectivity can no longer be raised as an ongoing consideration against moral anti-realism.