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For I shall speak of reflective thought as eliciting rules from previous practice. Hare maintains that logic, as he calls it, identifies and describes, and sometimes names, 'various sorts of things that people say . . ' (Loc. , p. ) This -53I shall not go into the detail of Hare's model, nor follow out the other interesting questions that it raises. After all if the question is to be the comparison between the new and the old way of speaking, the main difference leaps to the eye: I have dwelt on it sufficiently already.

Hare's intended exposition of the function of ethical words has operated more like an exposure: we were promised some account of this sort of language that would serve to make its meaning intelligible in terms of the function that it fulfils, namely the direction of conduct. But, alas, once its principle is made plain, eo ipso its function disappears: we know now how the trick works and it is too late. -52When we are told that something is good we shall no longer imagine that we have been given anything like a reason for choosing it.

Nonetheless his own statements are unequivocal. We have not only his account of those decisions of principle on which evaluation of objects of all sorts is ultimately based, but his further assertion that failure to follow valid arguments does not derive, to use his own phrase, from 'logical purblindness': there is no perception or recognition of logical truths. It follows that we cannot recognize or fail to recognize the rightness of a given way of speaking in moral philosophy either. In the last resort we can only decide: Hare, too, has decided then, but what criteria he has used we are not told.

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