1. 18 Williams's efforts to dismiss this difference as not being "structural" is indicative of how deep the anti-historicist impulse runs in Shame & Necessity, but perhaps also how little Williams veers from Judith Jarvis Thomson's conception of philosophy as vindicating "what makes certain pre-philosophical;being human, a view with which Nietzsche, the only serious inegalitarian of modernity, had no sympathy
2. 1993: 10) and his observation that "liberalism demands?that those concepts [so important to the Greeks], necessity and luck, should not take the place of considerations of justice" (1993: 128). Williams is certainly correct that Nietzsche had no liberal theory of justice for modern politics, but Williams's felt need for one is a testament to the powerful grip of Thomson's vision for philosophy in the Anglophone world;Consider too Williams's bizarre criticism of Nietzsche as not having "offered a coherent politics
3. who think it all makes sense, indeed, moral sense, and those, like Nietzsche, Thucydides, and Sophocles who view the world as "only partially intelligible to human agency and in itself is not necessarily well adjusted to ethical aspirations" (1993: 164). I take this issue up in Leiter forthcoming. References References to Nietzsche's texts are by part (Roman numeral) and section (Arabic numeral);Hegel Kant;One point Nietzsche and Williams agree on strongly, that I have neglected, is the contrast between moralizing readers of history like Plato