  Putting things this way, though, is misleading. It involves supposing that the noncognitivist has somehow made out what her position comes to without appealing to a contrast between, on the one hand, those claims that are properly seen as truth-evaluable and, on the other hand, those that are not.  Traditional noncognitivism embraces this contrast and so traditional noncognitivists are able to argue intelligibly that moral claims are among those for which truth is genuinely not at issue. They often, against the background of the contrast, go on to explain why moral claims nonetheless mimic so well claims that might actually be true and why we might even talk of them being “true” in a sense (albeit not in the sense in which claims properly understood as cognitive might be true). If, though, the contrast cannot be drawn in terms of whether the claims are truth-evaluable, the noncognitivist needs to offer an alternative account of what marks the difference between the claims concerning which one should be a noncognitivist and those concerning which one should be a cognitivist. Absent such a contrast, the noncognitivists have no distinctive thesis.