 G.E. Moore [1903], in contrast, struggled to make sense of good-for claims. In his refutation of egoism, Moore attributed to ethical egoists the theory that what is good for Jack (or “in Jack’s good”) is just what is good and in Jack’s possession, or alternatively, what it is good that Jack possesses. Moore didn’t argue against these theses directly, but he did show that they cannot be combined with universalizable egoism. It is now generally recognized that to avoid Moore’s arguments, egoists need only to reject these analyses of good for, which are in any case unpromising (Smith [2003]).