I suspect that any worthwhile exploration of these deep questions about living requires going beyond abstract discussions to the vivid presentation of possibilities. If readers are to be prompted to serious examination of their lives, anatomy isn't enough. We have to be stimulated to imagine, in some detail, what it would be like to live in particular ways.

Mann was conscious of adopting different perspectives in different parts of the novella, but my guess is that there are plenty of passages in which the resonance of the words he chose struck him as exactly right (even though he didn't probe to discover exactly what tone or narrative device gave them that effect).

After two years of undergraduate study, it was clear that I was bored by the regime of problem-solving required by the Cambridge mathematical tripos. A very sensitive mathematics don recommended that I talk to the historian of astronomy, Michael Hoskin, and the conversation led me to enroll in the History and Philosophy of Science for my final undergraduate year.

Most influential of all is the philosopher Stanley Cavell, and a younger generation of philosophers who have attempted to follow his pioneering work in thinking about literature philosophically.

I was occupied by a range of questions, often different from those fashionable in the professional philosophy of the past half century, that have sometimes troubled philosophers in the past. It's taken me several decades to work out my own philosophical agenda, and it is wide.

Because the problems are objective features of the human situation - social animals without the capacities for making social life come easily - ethics is objectively constrained. It's not the case that "anything goes".

Experiments work when, and only when, they call into action cognitive capacities that might reliably deliver the conclusions drawn.