  Naturalists of course can explain supervenience much more easily. For given naturalism, the moral properties just are certain natural properties, and the supervenience of the moral follows trivially from this (every property supervenes on itself). It is much less obvious, however, that the naturalist can explain a slightly different supervenience thesis. For it seems at least as plausible to suppose that the moral properties supervene on the non-moral ones as it is to suppose that they supervene on the natural properties. Indeed, the moral/non-moral supervenience thesis is probably more obviously correct than moral/natural supervenience theses because of the obscurity of the natural/non-natural distinction. Once we divide the natural properties into the moral and the non-moral, it becomes unclear why the moral properties should supervene on all the other natural properties (the non-moral ones). Perhaps the naturalist’s dialectical advantage is more modest than one would have thought. For if neither naturalists nor non-naturalists can explain the supervenience of the moral on the non-moral and if that supervenience thesis is less controversial than moral/natural supervenience theses then the fact that the naturalist can explain the latter looks less impressive.