  A third reply to Mackie is similar to the second one but tries to improve on it by offering an explanation of the relationship between the content of a moral judgement and the appropriate motivation. The general idea is that moral properties can be recognized only by someone with certain motivations. It might be held that one cannot recognize something as cruel, for example, unless one disapproves of it (at least a little bit) and that cruelty is a non-natural moral property. This proposal differs from the second one in that it holds that moral judgements are individuated entirely in terms of their content and not even partly in terms of their motivational context. It just claims that judgements with certain contents cannot be made without certain motivational states (see, e.g., McDowell 1998). Whereas the second suggestion was semantic (“motivation on the cheap,” one might say), this reply is in part metaphysical and requires substantial work in the philosophy of mind. In adopting this strategy, the non-naturalist takes on the burden of explaining why judgements with a distinctively moral content require appropriate motivations and this is likely to be no easy task. Cruelty, for example, presumably is a moral concept but intuitively someone can believe that an action would be cruel and simply not give a damn. Indeed, intuitively it seems possible for someone to take the cruelty of an action to be an attractive feature or a reason to perform the action—schoolyard bullies nicely illustrate this possibility (a similar point is made in Blackburn 1998: 100) . Nor does the thesis that cruelty is a non-natural property make the defense of this view in the philosophy of mind any easier.