7/8/2018 A. J.

Ayer - Wikipedia

A. J. Ayer
Sir Alfred Jules "Freddie" Ay er, FBA (/ɛər/;[2] 29 October
Sir A. J. Ayer
1 91 0 – 27 June 1 989), [3] usually cited as A. J. Ay er, was a
British philosopher known for his promotion of logical
positiv ism, particularly in his books Language, Truth, and
Logic (1 936) and The Problem of Know ledge (1 956).

He was educated at Eton College and Ox ford Univ ersity , after

which he studied the philosophy of logical positiv ism at the
Univ ersity of V ienna. From 1 933 to 1 940 he lectured on
philosophy at Christ Church, Ox ford. [4]

During the Second World War Ay er was a Special Operations

Ex ecutiv e and MI6 agent. [5]

He was Grote Professor of the Philosophy of Mind and Logic at Born Alfred Jules Ayer
Univ ersity College London from 1 946 until 1 959, after which 29 October 1910
he returned to Ox ford to become Wy keham Professor of Logic London, England
at New College. [6] He was president of the Aristotelian Society Died 27 June 1989 (aged 78)
from 1 951 to 1 952 and knighted in 1 97 0. He was known for his London, England
adv ocacy of humanism, and was the first ex ecutiv e director of Education Eton College
the British Humanist Association (now known as Humanists
Alma mater Christ Church, Oxford
UK).
Era 20th-century philosophy
Region Western philosophy

Contents School Analytic philosophy

Logical positivism
Life
Main Language · Epistemology
Philosophical ideas interests Ethics · Meaning · Science
Near-death experience
Notable Verification principle
Works
ideas Emotivist ethics
Awards
Influences
Selected publications
See also Influenced

Notes
References
Further reading
External links

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Life
Ay er was born in St John's Wood, in north west London, to a wealthy family from continental Europe. His
mother, Reine Citroën, was from the Dutch-Jewish family who founded the Citroën car company in France.
His father, Jules Ay er, was a Swiss Calv inist financier who worked for the Rothschild family . [7]

Ay er was educated at Ascham St V incent's School, a former boarding preparatory school for boy s in the
seaside town of Eastbourne in Sussex , in which he started boarding at the comparativ ely early age of sev en
for reasons to do with the First World War, and Eton College, a boarding school in Eton (near Windsor) in
Berkshire. It was at Eton that Ay er first became known for his characteristic brav ado and precocity .
Although primarily interested in furthering his intellectual pursuits, he was v ery keen on sports, particularly
rugby , and reputedly play ed the Eton Wall Game v ery well. [8] In the final ex aminations at Eton, Ay er came
second in his y ear, and first in classics. In his final y ear, as a member of Eton's senior council, he
unsuccessfully campaigned for the abolition of corporal punishment at the school. He won a classics
scholarship to Christ Church, Ox ford.

After graduation from Ox ford Univ ersity Ay er spent a y ear in V ienna, returned to England and published his
first book, Language, Truth and Logic in 1 936. The first ex position in English of Logical Positiv ism as newly
dev eloped by the V ienna Circle, this made Ay er at age 26 the 'enfant terrible' of British philosophy . In the
Second World War he serv ed as an officer in the Welsh Guards, chiefly in intelligence (Special Operations
Ex ecutiv e (SOE) and MI6 [9]). Ay er was commissioned second lieutenant into the Welsh Guards from Officer
Cadet Training Unit on 21 September 1 940. [10]

After the war he briefly returned to Ox ford Univ ersity where he became a fellow and Dean of Wadham
College. He thereafter taught philosophy at London Univ ersity from 1 946 until 1 959, when he also started to
appear on radio and telev ision. He was an ex trov ert and social mix er who liked dancing and attending the
clubs in London and New Y ork. He was also obsessed with sport: he had play ed rugby for Eton, and was a
noted cricketer and a keen supporter of the Tottenham Hotspur football team. For an academic, Ay er was an
unusually well-connected figure in his time, with close links to 'high society ' and the establishment. Presiding
ov er Ox ford high-tables, he is often described as charming, but at times he could also be intimidating. [11]

Ay er was married four times to three women. [12] His first marriage was from 1 932–1 941 to (Grace Isabel)
Renée (d. 1 980), who subsequently married philosopher Stuart Hampshire, Ay er's friend and colleague. [12] In
1 960 he married Alberta Constance (Dee) Wells, with whom he had one son. [12] Ay er's marriage to Wells was
dissolv ed in 1 983 and that same y ear he married V anessa Salmon, former wife of politician Nigel Lawson. She
died in 1 985 and in 1 989 he remarried Dee Wells, who surv iv ed him. [12] Ay er also had a daughter with
Holly wood columnist Sheilah Graham Westbrook. [12]

From 1 959 to his retirement in 1 97 8, Sir Alfred held the Wy keham Chair, Professor of Logic at Ox ford. He was
knighted in 1 97 0.

Ay er died on 27 June 1 989. From 1 980 to 1 989, Ay er liv ed at 51 Y ork Street, Mary lebone, where a memorial
plaque was unv eiled on 1 9 Nov ember 1 995. [13]

Philosophical ideas
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In Language, Truth and Logic (1 936), Ay er presents the v erification principle as the only v alid basis for
philosophy . Unless logical or empirical v erification is possible, statements like "God ex ists" or "charity is
good" are not true or untrue but meaningless, and may thus be ex cluded or ignored. Religious language in
particular was unv erifiable and as such literally nonsense. He also criticises C. A. Mace's opinion[14] that
metaphy sics is a form of intellectual poetry . [15] The stance that a belief in "God" denotes no v erifiable
hy pothesis is sometimes referred to as igtheism (for ex ample, by Paul Kurtz). [16] In later y ears Ay er
reiterated that he did not believ e in God [17] and began to refer to himself as an atheist. [18] He followed in the
footsteps of Bertrand Russell by debating with the Jesuit scholar Frederick Copleston on the topic of religion.

Ay er's v ersion of emotiv ism div ides "the ordinary sy stem of ethics" into four classes:

1. "Propositions that express definitions of ethical terms, or judgements about the legitimacy or possibility of
certain definitions"
2. "Propositions describing the phenomena of moral experience, and their causes"
3. "Exhortations to moral virtue"
4. "Actual ethical judgments"[19]
He focuses on propositions of the first class—moral judgments—say ing that those of the second class belong
to science, those of the third are mere commands, and those of the fourth (which are considered in
normativ e ethics as opposed to meta-ethics) are too concrete for ethical philosophy .

Ay er argues that moral judgments cannot be translated into non-ethical, empirical terms and thus cannot be
v erified; in this he agrees with ethical intuitionists. But he differs from intuitionists by discarding appeals to
intuition of non-empirical moral truths as "worthless" [20] since the intuition of one person often contradicts
that of another. Instead, Ay er concludes that ethical concepts are "mere pseudo-concepts":

The presence of an ethical sy mbol in a proposition adds nothing to its factual content. Thus if I
say to someone, "Y ou acted wrongly in stealing that money ," I am not stating any thing more
than if I had simply said, "Y ou stole that money ." In adding that this action is wrong I am not
making any further statement about it. I am simply ev incing my moral disapprov al of it. It is as
if I had said, "Y ou stole that money ," in a peculiar tone of horror, or written it with the addition
of some special ex clamation marks. … If now I generalise my prev ious statement and say ,
"Stealing money is wrong," I produce a sentence that has no factual meaning—that is, ex presses
no proposition that can be either true or false. … I am merely ex pressing certain moral
sentiments. [21]

Between 1 945 and 1 947 , together with Russell and George Orwell, he contributed a series of articles to
Polemic, a short-liv ed British "Magazine of Philosophy , Psy chology , and Aesthetics" edited by the ex -
Communist Humphrey Slater. [22][23]

Ay er was closely associated with the British humanist mov ement. He was an Honorary Associate of the
Rationalist Press Association from 1 947 until his death. He was elected a Foreign Honorary Member of the
American Academy of Arts and Sciences in 1 963. [24] In 1 965, he became the first president of the Agnostics'

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Adoption Society and in the same y ear succeeded Julian Hux ley as president of the British Humanist
Association, a post he held until 1 97 0. In 1 968 he edited The Humanist Outlook, a collection of essay s on the
meaning of humanism. In addition he was one of the signers of the Humanist Manifesto. [25]

He taught or lectured sev eral times in the United States, including serv ing as a v isiting professor at Bard
College in the fall of 1 987 . At a party that same y ear held by fashion designer Fernando Sanchez, Ay er, then
7 7 , confronted Mike Ty son who was forcing himself upon the (then) little-known model Naomi Campbell.
When Ay er demanded that Ty son stop, the box er said: "Do y ou know who the fuck I am? I'm the heav y weight
champion of the world," to which Ay er replied: "And I am the former Wy keham Professor of Logic. We are
both pre-eminent in our field. I suggest that we talk about this like rational men". Ay er and Ty son then began
to talk, while Naomi Campbell slipped out. [26]

Near-death experience
In 1 988, shortly before his death, Ay er wrote an article entitled, "What I saw when I was dead", [27] describing
an unusual near-death ex perience. Of the ex perience, Ay er first said that it "slightly weakened my conv iction
that my genuine death ... will be the end of me, though I continue to hope that it will be."[28] Howev er, a few
day s later he rev ised this, say ing "what I should hav e said is that my ex periences hav e weakened, not my
belief that there is no life after death, but my inflex ible attitude towards that belief". [29]

In 2001 Dr Jeremy George, the attending phy sician, claimed that Ay er had confided to him: "I saw a Div ine
Being. I'm afraid I'm going to hav e to rev ise all my books and opinions." Ay er's son Nick, howev er, said that
he had nev er mentioned this to him though he did find his father's words to be ex traordinary , and said he had
long felt there was something possibly suspect about his father's v ersion of his near death ex perience. [30]

Works
Ay er is best known for popularising the v erification principle, in particular through his presentation of it in
Language, Truth, and Logic (1 936). The principle was at the time at the heart of the debates of the so-called
V ienna Circle which Ay er v isited as a y oung guest. Others, including the leading light of the circle, Moritz
Schlick, were already offering their own papers on the issue. [31] Ay er's own formulation was that a sentence
can only be meaningful if it has v erifiable empirical import, otherwise it is either "analy tical" if tautologous,
or "metaphy sical" (i.e. meaningless, or "literally senseless"). He started to work on the book at the age of 23 [32]
and it was published when he was 26. Ay er's philosophical ideas were deeply influenced by those of the
V ienna Circle and Dav id Hume. His clear, v ibrant and polemical ex position of them makes Language, Truth
and Logic essential reading on the tenets of logical empiricism– the book is regarded as a classic of 20th
century analy tic philosophy , and is widely read in philosophy courses around the world. In it, Ay er also
proposed that the distinction between a conscious man and an unconscious machine resolv es itself into a
distinction between 'different ty pes of perceptible behav iour', [33] an argument which anticipates the Turing
test published in 1 950 to test a machine's capability to demonstrate intelligence.

Ay er wrote two books on the philosopher Bertrand Russell, Russell and Moore: The Analytic Heritage (1 97 1 )
and Russell (1 97 2). He also wrote an introductory book on the philosophy of Dav id Hume and a short
biography of V oltaire.

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Ay er was a strong critic of the German philosopher Martin Heidegger. As a logical positiv ist Ay er was in
conflict with Heidegger's proposed v ast, ov erarching theories regarding ex istence. These he felt were
completely unv erifiable through empirical demonstration and logical analy sis. This sort of philosophy was
an unfortunate strain in modern thought. He considered Heidegger to be the worst ex ample of such
philosophy , which Ay er believ ed to be entirely useless.

In 1 97 2–1 97 3 Ay er gav e the Gifford Lectures at Univ ersity of St Andrews, later published as The Central
Questions of Philosophy. In the preface to the book, he defends his selection to hold the lectureship on the
basis that Lord Gifford wished to promote '"Natural Theology ", in the widest sense of that term', and that non-
believ ers are allowed to giv e the lectures if they are "able rev erent men, true thinkers, sincere lov ers of and
earnest inquirers after truth". [34] He still believ ed in the v iewpoint he shared with the logical positiv ists: that
large parts of what was traditionally called "philosophy "– including the whole of metaphy sics, theology and
aesthetics– were not matters that could be judged as being true or false and that it was thus meaningless to
discuss them.

In "The Concept of a Person and Other Essay s" (1 963), Ay er heav ily criticized Wittgenstein's priv ate language
argument.

Ay er's sense-data theory in Foundations of Empirical Know ledge was famously criticised by fellow Ox onian
J. L. Austin in Sense and Sensibilia, a landmark 1 950s work of common language philosophy . Ay er
responded to this in the essay "Has Austin Refuted the Sense-data Theory ?", which can be found in his
Metaphysics and Common Sense (1 969).

Awards
He was awarded a Knighthood as Knight Bachelor in the London Gazette on 1 January 1 97 0. [35]

Selected publications
1936, Language, Truth, and Logic, London: Gollancz. (2nd edition, 1946.) OCLC 416788667 (https://www.worldc
at.org/oclc/416788667) Reprinted 2001 with a new introduction, London: Penguin. ISBN 978-0-14-118604-7
1940, The Foundations of Empirical Knowledge, London: Macmillan. OCLC 2028651 (https://www.worldcat.org/o
clc/2028651)
1954, Philosophical Essays, London: Macmillan. (Essays on freedom, phenomenalism, basic propositions,
utilitarianism, other minds, the past, ontology.) OCLC 186636305 (https://www.worldcat.org/oclc/186636305)
1957, "The conception of probability as a logical relation", in S. Korner, ed., Observation and Interpretation in
the Philosophy of Physics, New York, N.Y.: Dover Publications.
1956, The Problem of Knowledge, London: Macmillan. OCLC 557578816 (https://www.worldcat.org/oclc/557578
816)
1963, The Concept of a Person and Other Essays, London: Macmillan. (Essays on truth, privacy and private
languages, laws of nature, the concept of a person, probability.) OCLC 3573935 (https://www.worldcat.org/oclc/3
573935)
1967, "Has Austin Refuted the Sense-Data Theory?" Synthese vol. XVIII, pp. 117–140. (Reprinted in Ayer 1969).
1968, The Origins of Pragmatism, London: Macmillan. OCLC 641463982 (https://www.worldcat.org/oclc/641463
982)
1969, Metaphysics and Common Sense, London: Macmillan. (Essays on knowledge, man as a subject for
science, chance, philosophy and politics, existentialism, metaphysics, and a reply to Austin on sense-data

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theory [Ayer 1967].) ISBN 978-0-333-10517-7

1971, Russell and Moore: The Analytical Heritage, London: Macmillan. OCLC 464766212 (https://www.worldcat.
org/oclc/464766212)
1972, Probability and Evidence, London: Macmillan. ISBN 978-0-333-12756-8
1972, Russell, London: Fontana Modern Masters. OCLC 186128708 (https://www.worldcat.org/oclc/186128708)
1973, The Central Questions of Philosophy, London: Weidenfeld. ISBN 978-0-297-76634-6
1977, Part of My Life, London: Collins. ISBN 978-0-00-216017-9
1979, "Replies", in G. Macdonald, ed., Perception and Identity: Essays Presented to A. J. Ayer, With His
Replies, London: Macmillan; Ithaca, N.Y.: Cornell University Press.
1980, Hume, Oxford: Oxford University Press
1982, Philosophy in the Twentieth Century, London: Weidenfeld.
1984, Freedom and Morality and Other Essays, Oxford: Clarendon Press.
1986, Ludwig Wittgenstein, London: Penguin.
1984, More of My Life, London: Collins.
1988, Thomas Paine, London: Secker & Warburg.
1989, "That undiscovered country", New Humanist, Vol. 104 (1), May, pp. 10–13.
1990, The Meaning of Life and Other Essays, Weidenfeld & Nicolson.
1992, The Philosophy of A.J. Ayer (The Library of Living Philosophers Volume XXI), edited by Lewis Edwin
Hahn, Open Court Publishing Co.

See also
A priori knowledge
List of British philosophers

Notes
1. Spurling, Hilary (24 December 2000). "The Wickedest Man in Oxford" (https://www.nytimes.com/books/00/12/24
/reviews/001224.24spurlit.html). The New York Times. Archived (https://web.archive.org/web/20090409164604/ht
tp://www.nytimes.com/books/00/12/24/reviews/001224.24spurlit.html) from the original on 9 April 2009.
Retrieved 1 February 2008.
2. "Ayer" (http://dictionary.reference.com/browse/ayer). Random House Webster's Unabridged Dictionary.
3. Biographical Dictionary of Twentieth-Century Philosophers. London: Routledge. 1996. pp. 37–39. ISBN 0-415-
06043-5.
4. "Alfred Jules Ayer Facts" (http://biography.yourdictionary.com/alfred-jules-ayer). Your Dictionary. Retrieved
18 April 2015.
5. Scott-Smith, Giles (2002). The politics of apolitical culture: the Congress for Cultural Freedom, the CIA, and
post-war American hegemony. London: Routledge. p. 109. ISBN 978-0-415-24445-9.
6. "Alfred Jules Ayer" (http://plato.stanford.edu/entries/ayer/). Stanford Encyclopedia of Philosophy. 2005.
Retrieved 15 April 2016.
7. Rogers, Ben (2000) [1999]. A.J. Ayer: A Life. London: Vintage. ISBN 978-0-09-953681-9.
8. Rogers, Ben (2000) [1999]. A.J. Ayer: A Life. London: Vintage. pp. 42–44. ISBN 978-0-09-953681-9.
9. Norton-Taylor, Richard (21 September 2010). "Graham Greene, Arthur Ransome and Somerset Maugham all
spied for Britain, admits MI6" (https://www.theguardian.com/world/2010/sep/21/mi6-first-authorised-history). The
Guardian. London.
10. "No. 34957" (https://www.thegazette.co.uk/London/issue/34957/supplement/5776). The London Gazette
(Supplement). 27 September 1940. p. 5776.
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(Supplement). 27 September 1940. p. 5776.
11. Wilson, A. N. (2003). Iris Murdoch as I k new her. London: Hutchinson. p. 156. ISBN 978-0-09-174246-1.
12. Wollheim 2011
13. City of Westminster green plaques "Archived copy" (https://web.archive.org/web/20120716210428/http://www.we
stminster.gov.uk/services/leisureandculture/greenplaques/). Archived from the original (http://www.westminster.g
ov.uk/services/leisureandculture/greenplaques/) on 16 July 2012. Retrieved 2011-07-07.
14. "Representation and Expression," Analysis, Vol.1, No.3; "Metaphysics and Emotive Language," Analysis Vol.
II, nos. 1 and 2,
15. Language, Truth and Logic 1946/1952, New York/Dover
16. Kurtz, Paul (1992). The New Sk epticism: Inquiry and Reliable Knowledge. Buffalo, NY: Prometheus. p. 194.
ISBN 978-0-87975-766-3.
17. "I do not believe in God. It seems to me that theists of all kinds have very largely failed to make their concept of
a deity intelligible; and to the extent that they have made it intelligible, they have given us no reason to think that
anything answers to it." Ayer, A.J. (1966). "What I Believe," Humanist, Vol.81 (8) August, p. 226.
18. "I trust that my remaining an atheist will allay the anxieties of my fellow supporters of the British Humanist
Association, the Rationalist Press Association and the South Place Ethical Society." (Ayer 1989, p. 12)
19. Ayer, Language, 103
20. Ayer, Language, 106
21. Ayer, Language, 107
22. Buckman, David (13 November 1998). "Where are the Hirsts of the 1930s now?" (https://www.independent.co.uk
/arts-entertainment/arthistorical-notes-where-are-the-hirsts-of-the-1930s-now-1184514.html). The Independent.
London.
23. Collini, Stefan (2006). Absent Minds: Intellectuals in Britain (https://books.google.com/books?id=j-OjW2JvVfAC
&pg=PA396&vq=ayer&cad=1_1#PPA396,M1). Oxford University Press. ISBN 978-0-19-929105-2.
24. "Book of Members, 1780–2010: Chapter A" (http://www.amacad.org/publications/BookofMembers/ChapterA.pdf)
(PDF). American Academy of Arts and Sciences. Archived (https://web.archive.org/web/20110510021801/http://
www.amacad.org/publications/BookofMembers/ChapterA.pdf) (PDF) from the original on 10 May 2011. Retrieved
28 April 2011.
25. "Humanist Manifesto II" (https://web.archive.org/web/20121020110719/http://www.americanhumanist.org/humani
sm/Humanist_Manifesto_II). American Humanist Association. Archived from the original (http://www.americanhu
manist.org/Humanism/Humanist_Manifesto_II) on 20 October 2012. Retrieved 4 October 2012.
26. Rogers (1999), p. 344 (https://books.google.com/books?id=D26bGPQw0GsC&printsec=frontcover&dq=A.+J.+A
yer&ei=ECIPTKLSL4WyzgSbpJiaCg&cd=1#v=onepage&q=naomi&f=false).
27. Ayer, A. J. "What I Saw When I Was Dead" (http://www.philosopher.eu/others-writings/a-j-ayer-what-i-saw-when
-i-was-dead/) (PDF). Retrieved 4 November 2011.
28. Lougrhan, Gerry (18 March 2001), Can There Be Life After Life? Ask the Atheist!
29. Dennett, Daniel C. (3 November 2006). "THANK GOODNESS!" (http://edge.org/3rd_culture/dennett06/dennett06
_index.html). Edge.org. Retrieved 4 November 2011.
30. Cash, William (28 April 2009). "Did atheist philosopher see God when he 'died'?" (http://variousenthusiasms.wor
dpress.com/2009/04/28/did-atheist-philosopher-see-god-when-he-died-by-william-cash/). National Post.
Retrieved 4 November 2011.
31. Schlick, Moritz (1935). "Unanswerable Questions" (http://www.the-philosopher.co.uk/moritz.htm). XIII. The
Philosopher. Retrieved 4 November 2011.
32. page ix, "Language, Truth and Logic", Penguin, 2001
33. page 140, Language, Truth and Logic, Penguin, 2001
34. The Central Questions of Philosophy, p. ix
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35. "No. 44999" (https://www.thegazette.co.uk/London/issue/44999/supplement/1). The London Gazette

(Supplement). 30 December 1969. p. 1.

References
Ayer, A.J. (1989). "That undiscovered country", New Humanist, Vol. 104 (1), May, pp. 10–13.
Rogers, Ben (1999). A.J. Ayer: A Life. New York: Grove Press. ISBN 978-0-8021-3869-9. (Chapter one and a
review by Hilary Spurling (https://www.nytimes.com/books/first/r/rogers-ayer.html), The New York Times, 24
December 2000.)
Wollheim, Richard (January 2011) [2004]. "Ayer, Sir Alfred Jules [Freddie]". Oxford Dictionary of National
Biography (online ed.). Oxford University Press. doi:10.1093/ref:odnb/39796 (https://doi.org/10.1093/ref%3Aodnb
/39796). (Subscription or UK public library membership (http://www.oxforddnb.com/help/subscribe#public) required.)

Further reading
Jim Holt, "Positive Thinking" (review of Karl Sigmund, Exact Think ing in Demented Times: The Vienna Circle
and the Epic Quest for the Foundations of Science, Basic Books, 449 pp.), The New York Review of Book s,
vol. LXIV, no. 20 (21 December 2017), pp. 74–76.
Ted Honderich, Ayer's Philosophy and its Greatness (http://www.ucl.ac.uk/~uctytho/AyerbyTH.html).
Anthony Quinton, Alfred Jules Ayer (https://web.archive.org/web/20060101013045/http://www.proc.britac.ac.uk/c
gi-bin/somsid.cgi?page=94p255&session=090265A&type=header). Proceedings of the British Academy, 94
(1996), pp. 255–282.
Graham Macdonald, Alfred Jules Ayer (http://plato.stanford.edu/entries/ayer/), Stanford Encyclopedia of
Philosophy, 7 May 2005.
Foster, John (1985), Ayer (http://openlibrary.org/books/OL3021647M/Ayer), London: Routledge & Kegan Paul,
ISBN 0-7102-0602-X, 071020602X

External links
Ayer's essay 'What I Saw When I was Dead' (http://www.philosopher.eu/others-writings/a-j-ayer-what-i-saw-when
-i-was-dead)
Ayer's Elizabeth Rathbone Lecture on Philosophy & Politics (http://www.sveinbjorn.org/ayer_philosophy_and_po
litics)
Ayer entry in the Stanford Encyclopedia of Philosophy (http://plato.stanford.edu/entries/ayer/)
A.J. Ayer at Philosophy (http://down-7.com)
A.J. Ayer: Out of time (http://www.marxists.org/history/etol/writers/callinicos/1989/09/ayer.html) by Alex
Callinicos
Works by A. J. Ayer (https://openlibrary.org/authors/OL117388A) at Open Library
Appearance on Desert Island Discs - 3 August 1984 (http://www.bbc.co.uk/programmes/p009mhc8)
A. J. Ayer (https://www.imdb.com/name/nm2044497/) on IMDb

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