 One response to this challenge is to make the idealized judges, whose beliefs or noncognitive states determine the moral status of agents’ actions, versions of the agents themselves (see Carson 1984). Perhaps I have reason to care about what I would think if I were, say, fully informed and had fully reflected on the matter. This brings us back to the other horn of the dilemma: the relativistic version on non-objectivism. The problem is that securing the practical significance of moral facts in this manner (something that the absolutist version struggles to secure) comes at a price. If you and I are quite different people—with different desires, interests, and goals—then the idealized version of me may have a different response to a situation than the idealized version of you would have (see Sobel 1999). In this case, the very same action may be morally right relative to me and morally wrong relative to you, and that’s all there is to it: there would be no way for you and me to settle our moral disagreement. Indeed, there may not even be a disagreement, since if when I say “X is morally right” I mean … relative to idealized me, and when you say “No, X is not morally right” you mean … relative to idealized you, then we are not really contradicting each other. (See entry for  moral relativism.)  If relativistic non-objectivism makes moral disagreement disappear, then it very probably also makes the notion of moral progress disappear. If the moral views I held in the past were true relative to me then (though false relative to me now), and my current very different moral views are true relative to me now (but false relative to past me), then the best one could say on behalf of moral progress is that there has been progress from my current point of view (something that will be seen as moral deterioration from my past point of view). To the extent, then, that we do wish to accommodate the existence of moral disagreement and moral progress, relativistic non-objectivism has some explaining to do. (Note that the version of relativistic non-objectivism just discussed is individual-relative, but the same problems concerning disagreement and moral progress would arise if a culture-oriented version of relativism were examined instead.)