  One source of resistance to moral epistemology being part of science may be the picture of scientists trying to decide moral questions by reference to graphs, lab reports, and print-outs from machines, as if the answer to moral questions might be read off of data sheets. We have already noted that his picture of scientific practice is excessively narrow. It fails to reflect the fact that scientists debate the implications of their data and debate the merits of the epistemic standards used in their debates. The key issue then is whether it is possible to draw a line between these debates and moral ones and to declare moral debates to lie outside of science proper. Although Quine apparently thought this possible, his holistic approach to matters of evidence suggests otherwise. If moral beliefs have truth-value, as moral naturalism implies, then the “web of belief” to which Quine often alludes would include moral beliefs (White 1986, Jack Nelson 1996). Recall that a moral naturalist will invoke moral facts to explain certain non-moral facts, for example, the fact that American chattel slavery was so morally repugnant to explain, in part, the extent of the resistance to it at the time of the American civil war (Sturgeon 1985). If this kind of interaction between the moral and the non-moral is on the cards, it would be odd to preclude moral questions a priori from scientific discussion.