  The naturalistic fallacy is very poorly named indeed (a point also made by Bernard Williams; see Williams 1985: 121–122). For not only is it not especially a problem for naturalists, it is also not really a fallacy even if Moore is right that it embodies a mistake of some kind.  For it is highly uncharitable to charge anyone who advances the sorts of arguments to which Moore alludes as having committed a logical fallacy. Rather, charity demands that we interpret such arguments as enthymematic, and usually this is easy enough. For example, we should understand ‘X is pleasant, therefore X is good’ as an enthymeme whose suppressed premise is ‘Whatever is pleasant is good’. Nor must the non-naturalist even quarrel with such a suppressed premise. One can allow that goodness is itself a non-natural property but grant that all pleasant things necessarily have that non-natural property. What the non-naturalist must reject is the thesis that such suppressed premises are true in virtue of the identity of goodness with the natural property in question (being pleasant, in this case). So the so-called naturalistic fallacy is no fallacy at all.  Rather, if Moore is right then the so-called naturalistic fallacy actually embodies a mistaken belief about the reducibility of goodness, perhaps the belief that ‘good’ just means ‘pleasant’ (or whatever). However, to suppose that whenever someone is metaphysically or semantically confused he is guilty of a ‘fallacy’ robs the term of its more standard and useful meaning. This point was made very clearly by W.K. Frankena in a landmark article published in Mind (Frankena 1939).