  A well-known objection to non-cognitivism pays close attention to the distinction between explaining logical relations on the one hand, and explaining the use of moral judgments in reasoning on the other. Even if the embedding problem is solved, so that we know what moral utterances mean and what complex sentences embedding them also mean, we might still think it irrational to reason in accordance with ordinary logical principles applied to such judgments. The basic idea here is that conditionals with moral antecedents and nonmoral consequents should, together with the moral judgment in the antecedent, license acceptance of the consequent. Thus someone who accepts such conditionals would be rational to infer the consequent upon coming to accept the antecedent. But if expressivism is correct, accepting the antecedent just is holding a non-cognitive attitude. Thus the licensed inference is really a form of wishful thinking, for a non-cognitive change of attitude has licensed a change of belief. For example, suppose someone accepts a judgment expressible by saying, “If doing an action is wrong, George will do it.” Normally we think that it would be rational for that person to infer the belief that George will hit Sam upon coming to accept that hitting Sam is wrong. But according to non-cognitivism, coming to accept that hitting Sam is wrong is just a change of non-cognitive attitude, and it can seem wrong to think that a change in such attitudes can rationalize a change in belief. It looks like the non-cognitivist is committed to approving of something analogous to wishful thinking. That is they believe something, not because of a change in their evidence but because of a change in attitude alone (Dorr 2002). Some non-cognitivists will resist by suggesting that the conditionals themselves are only rational to accept when one thinks that changes of mind about the antecedent will depend on beliefs about facts that are evidentially relevant to the conclusion (Budolfson 2011; Lenman 2003; Mabrito 2013;). Enoch (2003) presents an alternative response which is criticized in (Schroeder 2011, chapter 9).