  We have to ask, however, whether pragmatic naturalism is a method that yields genuine moral knowledge, since it seems to replace reference to knowledge of moral truth with knowledge of the practical means for resolving human conflict. Are not the two very different? Is not this pragmatic understanding of moral knowledge, for all its virtues, an impostor that really fails to signify something that has the transcendent moral authority that we intuitively associate with genuine moral truth? There is ample experimental work confirming that all of us, including children, are able to distinguish conventional authority from moral authority, where the latter is understood to take precedence over what is claimed to be right by those in positions of authority within a society or what current norms viewed as authoritative are thought to imply (Nichols 2004). If that were not so, it would have made no sense for advocates of moral change to hold that conventional moral authority was violating the moral rights of humans treated as property or unworthy of education. Kitcher tries to address this problem by arguing that pragmatic naturalism allows a robust conception of moral truth but one that is not prior to our understanding of moral progress (Kitcher 2011a, 245–9). Another way to address the problem would be to conceive of moral truth so that it does not imply a realist conception of moral truth but one that is robustly objective in that it allows the possibility of massive moral error among would-be knowers despite all efforts to know the truth (Campbell &amp; Kumar 2013). Truth has been a central concern to pragmatism from its inception (Misak 2013) and the problem of moral truth bears critically on the viability of pragmatic naturalism as a methodology for understanding the possibility of moral knowledge.