 The last example (“Stealing is not morally wrong”) calls for an extra comment. In ordinary conversation—where, presumably, the possibility of moral error theory is not considered a live option—someone who claims that X is not wrong would be taken to be implying that X is morally good or at least morally permissible. And if “X” denotes something awful, like torturing innocent people, then this can be used to make the error theorist look awful. But when we are doing metaethics, and the possibility of moral error theory is on the table, then this ordinary implication breaks down. The error theorist doesn’t think that torturing innocent people is morally wrong, but doesn’t think that it is morally good or morally permissible either. It is important that criticisms of the moral error theorist do not trade on equivocating between the implications that hold in ordinary contexts and the implications that hold in metaethical contexts.