 When Ayer’s dislike of preaching and Austin’s method of linguistic analysis were combined in moral philosophy, one notable  result[4]  was Richard Hare’s “universal presciptivism”, a moral system which claimed to derive the form of all first-order moral utterances simply from linguistic analysis of the two little words “ought” and “good”. Hare argued that it followed from the logic of these terms, when used in their full or specially moral sense, that moral utterances were (1) distinct from other utterances in being, not assertions about how the world is, but prescriptions about how we think it ought to be; and (2) distinct from other prescriptions in being universalisable, by which Hare meant that anyone who was willing to make such a prescription about any agent, e.g. himself, should be equally willing to make it about any other similarly-placed agent. In this way Hare’s theory preserved the important emotivist thesis that a person’s moral commitments are not rationally challengeable for their content, but only for their coherence with that person’s other moral commitments—and thus tended to keep philosophical attention away from questions about the content of such  commitments.[5]  At the same time, his system was also able to accommodate a central part of the Kantian outlook, because it gave a  rationale[6]  for the twin views that moral commitments are overriding as motivations (so that they will motivate if present), and that they are overriding as rational justifications (so that they rationally must motivate if they are present). Hence cases like akrasia, where a moral commitment appears to be present in an agent but gets overridden by something else along the way to action, must on Hare’s view be cases where something has gone wrong: either the agent is irrational, or else she has not really uttered a full-blown moral ought, a properly moral commitment, either because (1) the prescription that she claims to accept is not really one that she accepts at all, or (2) because although she does sincerely accept this prescription, she is not prepared to give it a fully universalised form, and hence does not accept it as a distinctively moral prescription.