 Rush Rhees was a student of Anderson’s at Edinburgh and, of course, later of Ludwig Wittgenstein’s. Like Mackie, he was critical of Anderson’s ethical theory, but from the other pole in that he was more inclined towards Anderson’s positive view of ethics. He regarded Anderson’s notion of a “way of life” as at some level the same as Wittgenstein’s (Rhees 1969). But he came to think that Anderson paid too little attention to the ways in which moral questions are posed for individuals, that Anderson too readily portrayed individual concerns as base, egocentric, low concerns in contrast with the uplifting concerns resulting from participation in social movements. Anderson, Rhees concluded, had no appreciation for the urgency with which moral questions presented themselves to individuals (Rhees 1999, p. xiii), nor their distinctive character compared to more practical questions of how to go on. However, Rhees always emphasised the Andersonian lesson that values are rooted in different traditions and movements. We have to resist the temptation to locate values in a realm which transcends these contexts. It is futile to argue that the moral individual is located in a realm outside history, outside the particularities of space and time. Only in these contexts do the individual’s convictions, problems, struggles and difficulties have their sense. Resources for criticism of moral codes exist within movements, and criticism develops only within ways of living. Notions of the “common good” generally conceal special interests (Rhees 1989, p. 53).