  The brief description of moral relativism just given belies the immense variety of forms in which it can be stated. Moral relativism can be formulated to take account of differences in moral outlook between different people within the same society to explain the difficulty of reaching resolution when the general culture of the disputants is the same. It can also be formulated to avoid reference to an overarching non-relative moral claim and to allow criticism of one’s own culture. (See Harman 1975, 1978, and 1985; Lyons 1976; Wong 1984; Wiggins 1988; Sayre-McCord 1991; Braybrooke et al. 1995; Copp 1995.)  Nevertheless, can any view that makes moral truth relative to culture or personal point of view save the possibility of moral knowledge? An objection to relativism made famous by G. E. Moore is telling in the present context (Moore 1912). If the meaning of the claims were as described, so that each disputant would be saying something true or possibly true of his or her own culture (or point of view), there would be the notable logical consequence that they would not be disagreeing with each other. Rather they would be talking about different things.  Moore takes it to be obvious that real disputants would be disagreeing, since each claim should be taken to be the contradictory of the other.  Hence, since relativism implies that no moral disagreement exists in this case, he rejects moral relativism as being unable to account for the fact of moral disagreement.