Metaethical versions of moral relativism are often motivated by the thought that ethical positions, unlike scientific beliefs, are not apt for objective truth-evaluation. Strong realists about science such as Gilbert Harman have argued that the intractability of moral disagreements, the absence of convergence in ethics as opposed to the natural sciences and mathematics, point to fundamental differences between natural facts and ethical values (Harman &amp; Thompson 1996). This is a metaethical, rather than a descriptive or normative position, because it is a theory about the nature of ethics or morality. The ethical domain, Harman argue, is such that all relevant evaluations could be undertaken only in the context of social norms or personal preferences and commitments. Values are not objective—they are not part of the fabric of the universe. Rather they always arise from some form of convention and agreement among people. Therefore, there can be no objective or externally justified ethical knowledge or judgment (Harman 1975). In this sense, metaethical relativism shares common concerns with non-cognitivist approaches to ethics. What distinguishes it, however, is the insistence on the part of metaethical relativists that moral judgments contain an implicit relativization to the speaker’s moral outlook (Dreier 2006: 261). It is possible to talk about the truth or falsity of a moral judgment but only in the context of pre-existing standards or value systems. For instance, we can ask questions about just actions or judgments in the context of standards of justice prevalent in a society at a given time; but questions about the objective standing of these standards do not make sense (cf., Boghossian 2017). (For further discussion of moral relativism see the separate entry on this topic. What has become known as New Moral Relativism will be discussed below).