 The general concern is that contractualists and others claiming to ground moral theory in impartial considerations might smuggle in their own substantive moral positions and biases under the guise of neutrality. Rawls’s use of the veil of ignorance, for example, has been criticized by Thomas Nagel and others on the basis that, by requiring that agents lack knowledge of their conceptions of the good (a necessary stipulation of the bargainers are to achieve a consensus), the veil of ignorance excludes from the original position information that is morally relevant, and indeed may put some of the bargainers at a disadvantage. “The original position,” Nagel writes, “seems to presuppose not just a neutral theory of the good, but a liberal, individualistic conception according to which the best that can be wished for someone is the unimpeded pursuit of his own path, provided it does not interfere with the rights of others” (Nagel 1973; see also Teitelman 1972; Schwartz 1973; Sandel 1982; Benhabib 1987). Such a conception, it is held, clearly does favor some conceptions of the good over others: in particular, atomic, individualistic conceptions focusing on personal fulfillment (constituted, perhaps, through the acquisition of consumer goods) are privileged over more communal or social ideals that focus on solidarity and mutual interaction between persons (Sandel 1982; cf. O’Neill 1997, Chapter 1).