  The most influential of these accounts is due to Railton (1986). Railton, like Thomson, holds that moral goodness is defined in terms of what is non-morally good for agents. Whereas Thomson, as a neo-Aristotelian, defines what is good for a human in terms of human biology, Railton defines non-moral goodness in terms of the desires of a fully-informed counterpart (see also Brandt 1979, Smith 1994). To illustrate, Railton asks us to imagine a traveler, Lonnie, who feels terrible because he is badly dehydrated. Lonnie does not know that he is dehydrated, and so is not taking appropriate steps to make himself feel better. But we can imagine a fully-informed version of Lonnie—Railton names him Lonnie-Plus—who knows about his dehydration and knows that drinking clear liquids will make him feel better. Lonnie-Plus, who (like Lonnie) desires to feel better but who (unlike Lonnie) knows the best means to that end, would choose to drink clear fluids. The fact that Lonnie-Plus would choose to drink clear fluids means that drinking clear fluids is good for Lonnie. But this is not a relativist view of morality, because the fact that Lonnie-Plus would choose to drink clear liquids is determined by Lonnie’s circumstances and constitution, and facts about Lonnie’s circumstances and constitution are objective facts. In general: the complex natural property of being good for an agent is identical to the complex natural property that agent’s fully-informed counterpart would choose. This makes goodness “objective, though relational” (Railton 1986, 167).