 Some philosophers have used the examples of attributive good and good for in order to advance arguments against noncognitivist metaethical theories (See the entry  cognitivism and non-cognitivism).  The basic outlines of such an argument go like this: noncognitivist theories are designed to deal with good simpliciter, but have some kind of difficulties accounting for attributive good or for good for. Hence, there is a general problem with noncognitivist theories, or at least a significant lacuna they leave. It has similarly been worried that noncognitivist theories will have problems accounting for so-called “agent-relative” value [see section 4], again, apparently, because of its relational nature. There is no place to consider this claim here, but note that it would be surprising if relational uses of “good” like these were in fact a deep or special problem for noncognitivism; Hare’s account in The Language of Morals (Hare [1952]) was specifically about attributive uses of “good”, and it is not clear why relational noncognitive attitudes should be harder to make sense of than relational beliefs.