Thomas Nagel

According to Professor Hare, most contemporary moral philosophers are benighted. They cannot get through their thick skulls the clear principles of moral reasoning which he has set out and developed in two previous book-length studies of ethical theory, The Language of Morals and Freedom and Reason, and which he spells out again and develops further in this one. Like a teacher of dim-witted children, he can’t always conceal his impatience at having to repeat himself, but the importance of the issues keeps him at it.

This important theoretical work appears in a definite political context. In the United States, theories of jurisprudence are politically controversial. The public is vividly aware that the way in which the law is interpreted, especially by Federal courts of appeal and the Supreme Court, has had and will continue to have large consequences for their lives and liberties. Controversy arises not just over specific issues like prayer in the schools, censorship, abortion, reverse discrimination, and the rights of accused criminals, but over the sorts of grounds on which cases involving these issues are to be decided. Much of the name-calling that breaks out anew with every major Court decision or right-wing nomination to the Federal bench has a distinctly philosophical character: liberals accuse conservatives of refusing to recognise individual rights; conservatives accuse liberals of inventing law rather than discovering it.

Your nervous system is as complex a physical object as there is in the universe, so far as we know: 12 billion cells, each of them a complex structure with up to sixty thousand synaptic points of connection with other cells. It is also the one piece of physical real estate of which you have an inside view, so to speak, since the events of your inner life, and the experiences through which you learn about the external world, are all immediate manifestations of what is going on in there. Since you can also study your central nervous system by external observation and experiment as you study other physical systems – by exposing its outer edges, such as the retina, to bombardment by suitably produced and therefore informative physical impulses – there arises a problem about how to bring these two views of yourself together.

When I was an undergraduate at Cornell in the Fifties, it was the only American university where Wittgenstein’s later work was the object of intensive study. He had died in 1951 and Philosophical Investigations was published in 1953. I remember in those pre-xerox days sharing with some fellow students the typing of The Blue Book and The Brown Book in multiple carbons, from a set available in Ithaca – pre-Investigations texts dating from the mid-Thirties which circulated in samizdat until they were finally published in 1960 as part of the still continuing stream of volumes from the Nachlass.

There are writers and artists who dislike themselves – who attempt through their work to unearth, refine and then extrude something better than they are, something detached, pure and free-standing. I was put in mind of this recently while reading Ray Monk’s painful biography of Wittgenstein, who succeeded in creating a body of philosophical work so much finer and nobler than himself that for someone who has developed a strong attachment to the work, the contrast is very disturbing. Another common element of this syndrome is an aversion to the present and a desire to create something whose timelessness will take one out of the impure and anxious clutter of temporal life, something through which one can exist by proxy outside of time.’