 But it is not obvious what is at issue in such disagreements. If “rejecting” naturalness means holding that ‘natural’ is literally unintelligible (on the relevant use), it seems misguided. So long as we take understanding a word to be a matter of induction into a practice rather than some dubious “magical grasp” (Sider  2011,  §2.1), it is hard to imagine some plausibly attainable standard for intelligibility that the practice of using ‘natural’ in the relevant way fails to meet. A more promising idea is simply to equate “rejection” of naturalness with the claim that no property is more natural than any other. (Similarly, atheists will do better claiming that nothing is more holy than anything else than claiming that the word ‘holy’ is unintelligible.) Unfortunately, if we try to structure a debate around the question ‘Are some properties more natural than others?’, we will run a serious risk of equivocation. One participant may treat it as definitional that if there are any distinctions of naturalness, naturalness plays a certain wide array of the roles that Lewis and others have claimed for it in the theories of similarity, lawhood, reference, epistemic value, etc.; such a philosopher will treat any argument that no single ranking of properties plays all of these roles as an argument that no property is more natural than any other. Another participant might give pride of place to (say) the connection between naturalness and similarity, treating as obvious that some properties are more natural than others (since some things are more similar to one another than others), while treating it as an open question whether naturalness has any interesting connection to lawhood, reference, etc. Such philosophers need not disagree over anything important.