by William Frankena. Since analytic equivalency, for two objects X and Y, logically results in the question "Is it true that X is Y?" being meaningless (by Moore's own argument), to say that the question is meaningless is to concede analytic equivalency. Thus Moore begs the question in the second premise. He assumes that the question is a meaningful one (i.e. that it is an open question). This begs the question and the open-question argument thus fails. In response to this, the open-question argument can be reformulated. The Darwall-Gibbard-Railton reformulation argues for the impossibility of equating a moral property with a non-moral one using the internalist theory of motivation. Goodness, on this account, is the property which ideally give rise to certain internal states (motivations, sentiments, desires to act), but is not, itself, equivalent to those states. The internalist, or Humean, theory of motivation (belief–desire–intention model) is the view that if one has a reason to act, one must have some desire which would be fulfilled by that act, compared to the externalist theory of motivation, which holds that we may have reasons to act absent any accompanying desire. According to internalism, moral motivation comes from the (global) benefit or utility of moral sentiments or actions. On the other hand, externalism holds that moral properties give us reasons for acting independent of desire or utility. If internalism is true, then the OQA may avoid begging the question against the naturalist by claiming that the moral properties and the motivations to act belong to different categories, and therefore, necessarily are not analytically equivalent. That is, it remains an open question whether the properties which do give rise to certain sentiments ought to guide our actions in that way. To argue for the special motivational effects of moral beliefs is to commit the fallacy of special pleading. Meaningful analysis The main assumption within the open-question argument can be found within premise 1. It is assumed that analytic equivalency will result in meaningless analysis. Thus, if we understand Concept C, and Concept C* can be analysed in terms of Concept C, then we should grasp concept C* by virtue of our understanding of Concept C. Yet it is obvious that such understanding of Concept C* only comes about through the analysis proper. Mathematics would be the prime example: mathematics is tautological and its claims are true by definition, yet we can develop new