Go over the types of moral luck that Nagel discusses. Are his arguments cogent and persuasive? It might help to examine the main examples. Take the German who becomes a Nazi officer who does great evil, but who in different, more peaceful circumstances would have been an average citizen with no great moral culpability. Is Nagel correct to say that the officer just had bad moral luck? Or can more be said about this assessment that would make sense of the Kantian idea of moral goodness?
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