 One of the main challenges for the quasi-realist is to maintain a theoretic distance from the moral realist. If the quasi-realist program succeeds in vindicating the use of the truth predicate for moral sentences, and if in addition it makes it permissible to say “It is a fact that stealing is wrong,” “It is a mind-independent fact that stealing is wrong,” “Stealing would be wrong even if our attitude toward it were different,” and so on—mimicking all and any of the moral realist’s assertions—then in what sense is quasi-realism quasi-realism?—Why has it not simply collapsed into the robust moral realism that it set out to oppose? (See Wright 1988; Dreier 2018.) [A quick note on terminology: Although I have here presented Blackburn’s quasi-realism as a potential avenue for the noncognitivist to pursue, it should be noted that Blackburn himself eschews the label “noncognitivism” to describe the position he defends (Blackburn 1996); his preferred term is “projectivism.” (For discussion of the relation between the two views—noncognitivism and projectivism—see Joyce 2009.)]