 Critics of non-cognitivism (e.g. Zangwill 1997, 110–11; Sturgeon 2009) have challenged the rationales offered by Hare and Blackburn. Suppose that we grant that consistency is useful, given the various functions of ethical discourse. It is unclear why this usefulness should force on us a conceptual truth about moral discourse. Further, it is arguable that all that is required for these practical purposes is consistency within worlds that are very similar to the actual world. So the idea that such consistency is required over every possible world (as seems to be the case for ethical supervenience) seems like considerably more than the practical considerations require. Gibbard’s rationale has faced related criticism: why must planners be committed to consistency in the sweeping way that Gibbard envisions (Chrisman 2005, 411–12; Sturgeon 2009, 84–87)? If these critics are right, it is not clear that the non-cognitivist has an especially compelling explanation of ethical supervenience. And if they do not, this will complicate their efforts to claim that explaining ethical supervenience is a dialectical advantage against cognitivism. It is also worth bearing in mind that the details of which ethical supervenience thesis we need to explain can affect how promising the non-cognitivist explanations will be. For an important illustration of this point, see (Atiq 2019).