  Hermeneutic moral fictionalists are not semantic non-factualists. Moral sentences are regarded as genuinely truth-apt. Such sentences do have truth conditions and an assertive sentence using a moral predicate does predicate a property. Yet, in normal use these sentences are not strictly speaking true. Thus far the hermeneutic fictionalist agrees with error theorists. But while error theorists think that the falsity of moral sentences implies that ordinary moral talk is massively in error, fictionalists disagree. According to the hermeneutic fictionalist a speaker uttering a false moral sentence is typically not expressing a belief in the content expressed by the sentence. Rather such speakers are using it fictively, and this use involves no error. Thus, fictionalists are psychological non-cognitivists. Use of a moral sentence does not communicate that the speaker believes the proposition expressed by that sentence.  Rather speakers use such sentences to express other, non-cognitive states of mind. Just as with standard versions of non-cognitivism, fictionalists will generally offer a story about the nature of the non-cognitive attitude expressed. For example, they may suggest that the state of mind is an intention to act as if the moral judgment expressing the intention is true (Kalderon 2005b). At the same time, because they are not pursuing the expressivist semantic program the expression relation need not be exactly what ordinary expressivists take it to be.  Since they need not require a one–to–one mapping of moral sentences onto states of mind that express them to support their semantic theory, fictionalists can allow for more variation in the states of mind such sentences (loosely) express. Hermeneutic fictionalism is often contrasted with revolutionary fictionalism. Revolutionary moral fictionalists think we should reform our current cognitively committed use of normative language to work roughly as the hermeneutic fictionalist thinks we already do (Joyce 2001, 2005). They are thus not committed to non-cognitivism about actual current use of moral terms in the way that hermeneutic fictionalists seem to be. Revolutionary fictionalists could be read as proposing that we convert to using moral language to express something other than belief with our indicative moral sentences, but revolutionary fictionalists have not usually presented their reforms in that way. That should not be too surprising. Fictionalist rejection of semantic nonfactualism leads most taxonomists to omit fictionalism from the non-cognitivist genus. Still at least one prominent hermeneutic fictionalist has presented his view as a version of non-cognitivism (Kalderon 2005b) drawing on some comments in MacIntyre (1981, 15–18).