 To describe Nietzsche as a moral anti-realist is so far only to ascribe to him a metaphysical view: namely, that there are no objective facts about what is morally right and wrong. It is a somewhat vexed interpretive question whether we should also ascribe to Nietzsche a particular view about the semantics of moral judgment, a topic about which no philosopher prior to the 20th century had a worked–out view (see again Hussain 2013). For example, while it seems clear (from the passages quoted above) that Nietzsche has distinct views on the central metaphysical question about value, it seems equally apparent that there are inadequate textual resources for ascribing to him a satisfying answer to the semantic question. Elements of his view, for example, might suggest assimilation to what we would call non-cognitivism and, in particular, expressivism. For example, in describing master and Christian morality as “opposite forms in the optics of value [Werthe],” Nietzsche goes on to assert that, as opposite “optical” forms, they “are…immune to reasons and refutations. One cannot refute Christianity; one cannot refute a disease of the eye…. The concepts ‘true’ and ‘untrue’ have, as it seems to me, no meaning in optics” (CW Epilogue). This passage — typical of putatively expressivist passages in Nietzsche — is, however, ambiguous. For the passage could mean that “true” and “false” are meaningless not because evaluative judgments are essentially non-cognitive, but rather because competing evaluative views are immune to the effects of reasoning. There may be rational grounds for thinking one view better than another, perhaps for thinking one true and the other false, but since reasoning has so little impact in this context, it is “meaningless” (in the sense of pointless) to raise issues of truth and falsity.