  Others raise more specific objections of this kind. For example, Frank Jackson (1999) targets arguments for moral non-cognitivism and claims that they, when appropriately adjusted, provide equal support for non-cognitivism about theoretical rationality (i.e., judgments about when beliefs are rational). The latter view is in turn criticized on the ground that it commits one, via certain (contestable) assumptions about the nature of beliefs, to think “that there are no believers and no beliefs” (423). The absurdity of that implication is taken by Jackson to refute non-cognitivism about theoretical rationality. But he also takes it to undermine the arguments that are used in its support, and therefore also the versions of those arguments which apply to ethics (even if no similarly absurd implication can be directly derived from moral non-cognitivism).