 Objections from Illocutionary/Perlocutionary Conflation. Stevenson claims repeatedly that moral language is used to express a speaker’s attitudes or to evoke or otherwise shape the attitudes of others. One might worry that this involves conflation of illocutionary acts and perlocutionary intentions (e.g., Hare 1952 Section 1.7 and 1997 Sections 1–5–1.6; Urmson 1968). Illocutionary acts are the acts that a speaker performs in uttering a sentence: warning, advising, describing, commanding, and so on. Like sentences, illocutionary acts are subject to logical constraints—it would be logically inconsistent, in some intuitive sense, to direct one’s hearer to both close and open a particular window (‘Close that window and open that same window’), for example. Since sentences and the illocutionary acts they are typically used to perform have similar logical constraints, illocutionary acts may plausibly be associated in some appropriate way with the meanings of sentences. Now when a speaker performs an illocutionary act in uttering a sentence, she often does so with particular intentions or effects in mind. For example, knowing that her audience often attempts to annoy her by doing the opposite of what she asks, a speaker may utter ‘Keep the window closed’ with the intention that her audience will in fact open the window. Thus, there need be no logical inconsistency between directing one to keep a particular window closed and an intention that the window be opened. Thus, it is concluded, perlocutionary intention ought not be associated with the semantics or meanings of sentences. The Objection from Illocutionary/Perlocutionary Conflation, then, is that Stevenson’s theory of meaning incorporates that which is irrelevant to semantics, namely perlocutionary intentions. This objection is related to the next.