Of course, the question of what an outside observer may infer from another person’s use of moral language, for example that what a person finds good is something in which she anticipates pleasure or that makes her more powerful, is different from the questions of what a person using moral language takes that language to mean or what Spinoza takes moral language to mean. The analyses discussed here invite reductionist interpretations, on which, for example “good” just means pleasant, but the thesis that people consistently find pleasant things good is perfectly consistent with any number of different theses about what they mean by that designation and about what it really means to be good. Reconciling Spinoza’s psychological theses about moral language use in Part III of the Ethics with what appear to straightforward, richer and non-reductive theses about morality in Parts IV and V is one of the biggest challenges facing interpreters of Spinoza.