  Various versions of non-cognitivism, and in particular versions of quasi-realist expressivism, remain among the most attractive ways of resisting the non-naturalist implications of Moore's Open Question Argument.[11] But they are not the only option.  Many argue that, while Moore's argument shows that thinking something is good is different than thinking it is pleasant (or the object of a desire, or such as to conform to some norm that is in force), it does not show that being good is different from being pleasant (or the object of a desire, or such as to conform to some norm that is in force). After all, they point out, thinking that some liquid is H2O is different from thinking it is water and one might intelligibly wonder whether what one grants to be water really is H2O. Yet that does not show that being water is anything other than being H20. Far from it. A difference between the thoughts does not establish a difference in the properties. Thus, for all the Open Question Argument shows, it might turn out that a naturalist account of the nature of moral properties is correct. The naturalist account cannot be defended simply as a conceptual truth but it also cannot be rejected, as Moore thought it could be, as obviously confusing one property (the natural property) for another one (the moral property). This sort of cognitivism has no trouble explaining why it seems so plausible to see moral judgment as an expression of belief and as a matter of attributing properties to actions, institutions and characters. Moral judgments are in fact, on this sort of account, the expression of belief and they do involve attributing properties to actions, institutions and characters (though the account holds that the true nature of the property being attributed is something that might come as a surprise to some). Similarly, this sort of cognitivism can explain why moral thought seems appropriately subject to the rules of logic: it seems appropriately subject to these rules because it is. Problems emerge, however, when it comes to explaining the apparently distinctive nature of moral thinking. If thinking that something is good or right is a matter of attributing to the thing some natural property or other, then what explains the apparently distinctive nature of moral thought?  