  Second, the non-naturalist might argue that the motivating power of moral judgements is a trifling semantic truth rather than a deep metaphysical one. On this account, moral judgements are individuated not just in terms of their content but in terms of the motivations of the person making the judgement (see Tresan 2006, though he develops this approach on behalf of naturalism). So on this account someone who recognizes the property of goodness but is completely unmoved by it does not thereby have a moral belief. Only when the person has the appropriate motivations does the belief count as moral. It is unclear, however, whether this account adequately meets the objection insofar as it leaves it a mystery why we should individuate moral beliefs in just this way. Intuitively, it is something about the special nature of the content of moral judgement that explains why they are action-guiding, but on this account the content need not play any role whatsoever in the explanation.