 In short, our ordinary conceptions of how we might come into cognitive contact with states of affairs, and thereby acquire knowledge of them, cannot cope with the idea that the states of affairs are objective values. So we are forced to expand that ordinary conception to include forms of moral perception and intuition. But these are completely unexplanatory: they are really just placeholders for our capacity to form correct moral judgements (the reader should here hear an echo of the complaints Benacerraf and Field raise against arithmetical platonism).