 In RG, Ross appears to reject all naturalistic attempts to define ‘good’ (RG 78ff.). He is in particular keen to impugn views providing relational accounts of ‘good’; that is, views defining it in terms of some relation to a mental state, e.g., desire. His view appears to be that ‘goodness is a quality which can no more be defined in terms of anything other than itself, than can the quality of the sensation which we describe as being one of “seeing yellow”’ (RG 86). In FE, he seems to affirm the view that ‘good’ is indefinable (FE 262), though again he seems sympathetic to a non-naturalistic definition, according to which ‘good’ is definable in terms of ‘admirable’ or ‘commendable’ (FE 271, 283). He says this sense of ‘good’ applies only to things that are intrinsically good in the sense of being objects worthy of admiration, and (as noted above) only virtue and intellectual activity are worthy of admiration (FE 283). The notion of ‘good’ as applied to the goods of pleasure and justice can be defined relationally. These goods are not objects worthy of admiration but rather fit objects of satisfaction. Both notions of good are in a sense definable, but the definitions are non-natural: in both cases ‘good’ is defined in terms of ‘worthiness’ or ‘rightness’ (FE 279, 282).