Duncan Richter, posting on his blog http://languagegoesonholiday.blogspot.com/ offered a transcription he found of some notes from Wittgenstein's lectures given at Cambridge between 1932 and 1933: http://languagegoesonholiday.blogspot.com/2015/09/wittgensteins-lectures-1932-33.html In the text in question, there are passages addressing the question of judgment, in particular how words like "good" and "beauty" work in the course of our making ethical and aesthetic judgments. As he did generally in his second period of active philosophical endeavor, Wittgenstein held words had uses which we needed to explore if we were to arrive at a clear answer to the apparently philosophical questions they seemed to present us with. In the material in question he takes up "good" and "beautiful" to consider what we mean when we use these terms and how we use them in order to say something useful about ethical and aesthetic judgment formation.
This struck me as particularly interesting because Duncan Richter has often indicated that he thinks the best answer we can come up with in explaining our moral judgments is something along the lines of what Elizabeth Anscombe proposed, i.e., that such judgments must be understood in natural terms (contra Moore who challenged the notion that goodness is a natural quality of things along the lines of colors and such and concluded that if the quality of goodness was not natural then it must be "non-natural"). Anscombe rejected Moore's proposal, not least because he could give no account of what sort of thing a "non-natural" quality might be. Instead, Anscombe led a move back to naturalism in the sense of asserting that goodness IS a natural quality of things because it occurs in a perfectly natural way in the world. Following the ancient Greeks, Anscombe sought to align the notion of goodness with its particulars (something Wittgenstein moved toward as well when he rejected words like "good" and "beautiful" as being overly general and so rarely used in actual cases).
For Anscombe good things are things we just know by dint of the kinds of creatures we are, though the kinds of things we generally associate with ethics are considerably more complex than the colors we see with our eyes. Anscombe found her paradigm in denouncing some things as just bad, just because they are in themselves. We know, she thought, that killing innocents is just bad as are things like torture and cruelty. Abortion and dropping bombs on civilians (especially atom bombs!) fall into this kind of category she argued. It is, on this view, often easier to say what's just wrong because it offends any normal human being's sensibility than it is to say what's clearly right. Still, she urged this paradigm upon us as the best way to understand the mechanics of ethical consideration. . . .