It may be hyperbolic to declare that Shakespeare teaches us more about being human than all the natural scientists combined.

We know that he gave Aschenbach Mahler's first name, and also his facial features. So Visconti picks up on something interesting. That led me to think about ways of developing further the Aschenbach-Mahler connection.

So my methodological approach is to draw on many different features in highlighting different facets of the novella (and the opera and the film).

If the intuition-mongering were abandoned, would that be the end of philosophy? It would be the end of a certain style of philosophy - a style that has cut philosophy off, not only from the humanities but from every other branch of inquiry and culture.

My ideal of conversation that includes wide representation of perspectives, informed by the consensus view of current experts, pursued with an attempt to find a position with which all can live, brings the expert and the public dimensions together.

Wilhelmine Germany was hostile to the expression of same-sex love - and, of course, Mann would have known of the fate of Oscar Wilde. His early reading of Platen's poetry, and, probably when he was in his early twenties, of Platen's diaries, introduced him to a form of sexual expression he found profoundly congenial. It's not quite Platonic.

When I try to outline the history of ethical life, it's sometimes possible to find evidence for a hypothesis about how important transitions actually went. Often, however, that isn't so. There are many facts about human life in the Paleolithic we're never likely to know.