 In one way, then, Devlin anticipates a major preoccupation of Rawls. Rawls did not, to be sure, take Devlin’s apparent view that the moral beliefs of a society constitute (its) moral truth. His was not a scepticism about the existence of moral truth, merely a determination to avoid “the zeal to embody the whole truth in politics” (Rawls 1999: 132–133, emphasis added). But both Devlin and Rawls demanded that political power and legal coercion should be justifiable to those subject to them, provided they are reasonable. Thomas Nagel similarly insists a state’s law must do better than just tell those with certain conceptions of the good that they are mistaken, which seems the implication of Moore’s and of the perfectionist view; something more must be offered to them relating, he argues, to the point of view of such persons. According to him we must support: