  Somewhat surprisingly, Moore in effect also argues that most forms of non-naturalism are also guilty of what he calls the naturalistic fallacy. In particular, he argues that so-called “metaphysical ethics,” according to which goodness is a non-natural property existing in “supersensible reality” also are guilty of the naturalistic fallacy. So, for example, a view according to which goodness is the property of being commanded by God where God is understood as existing outside of Nature is also charged with having committed the naturalistic fallacy. This suggests that the naturalistic fallacy is not well named in that it is not specifically a problem for naturalists, and Moore admits as much. If the point were purely terminological then it would be trifling but an important philosophical point is at stake here. The real force of Moore’s argument is supposed to be that attempts to reduce moral properties to anything else are doomed to fail. This is why Moore’s own view of goodness as sui generis and irreducible is supposed to avoid the naturalistic fallacy. Since the reductionist/anti-reductionist distinction cuts across the naturalist/non-naturalist distinction (properly understood), this suggests that the real target of Moore’s argument is reductionism rather than naturalism. Admittedly, if Moore is right then at least reductionist forms of naturalism fall prey to the naturalistic fallacy and it is therefore still relevant to the debate over naturalism and non-naturalism. However, the non-naturalist will need a separate argument against those naturalists who hold that moral properties natural but irreducible. As noted in the Introduction, Moore seems to have ignored the distinction between naturalism and reductionism and this is one important case in which that mistake seems important.