  Though this suggestion is highly controversial and not all who follow Quine’s lead are prepared to endorse the radical form of naturalized epistemology in which epistemology becomes part of science, the idea of enlisting science in the task of understanding how knowledge is possible has gained wide acceptance (Kornblith 1994). We need to consider, then, what the implications are for moral epistemology in particular. Does naturalized epistemology logically entail moral naturalism? In fact, their relationship is more complex. It is possible to accept the former but reject the latter without evident contradiction. Many philosophers who are attracted to naturalized epistemology believe that the natural world is morally neutral in itself. From their standpoint the project of naturalizing epistemology is only to understand how non-moral knowledge is possible by drawing on the resources of science. Quine himself is in this category. On the other hand, it is possible to believe that moral properties are natural properties but hold that the principles of reasoning that allow one to reach this conclusion are not themselves to be explained by science. It is one thing to think, for example, that acting rightly is the same as maximizing pleasure over pain; it is quite another to think that science can tell us whether these properties of actions are at bottom the same.