  The solution is equally elegant and audacious. It may confirm doubts whether the situation of my being Napoleon is a situation at all. (For if it were a possible situation, of the same kind as an actual situation, how could I be logically—as opposed to humanly—constrained in what attitude I adopted towards it?) It also throws open questions about what identifying with Napoleon’s prescriptions comes to. One might think that, if “I” is fully prescriptive, I cannot prescribe that Napoleon be defeated in the situation in which I am Napoleon, since that is certainly not what he wanted or would ever have wanted; if so, I cannot honestly prescribe that all men like Napoleon be defeated, since, for one case (that in which I am Napoleon), I do not want that. What Hare requires is a weaker identification: given that I am moralizing, and hence prescribing for all situations of a given general kind, I must give some weight to the preferences that are mine in the situation in which I am Napoleon, but not more weight than that which I give to the preferences that are mine in any of the other situations; hence, in deciding what to prescribe universally, I must weigh all relevant preferences equally (relative to their prevalence and intensity). This is exactly where Hare intends to lead us; but he invites the question how he can prove that one is taken that way by the logic of “ought” and “I”.