 On the one hand, this allows Feinberg to deal satisfyingly with a raft of potential counterexamples. Since, for him, a good reason for coercion will present itself only if the harm in question is wrongful, he can avoid designating as harmful setbacks to persons of the order of losing a professional tennis competition or of being driven out of business by a rival’s superior product, even if the consequences feel like, and are, terrible events in the lives of the individuals concerned. Be they so terrible they are not harms in the relevant sense for Feinberg, as they do not spring from any wrongdoing. On the other hand, the necessity of a moral wrong in his account of harms opens him up to potential criticism. For example, it might be claimed that it is the wrongs that are doing the essential explanatory work, while harm is a redundant or near-redundant addition. Or the strong moral wrongness element in the account might be taken as a tacit admission that the reason the relevant harms matter in the first place is that they are morally wrongful; and if that point goes through, the next question may be: why, then do wrongs that are not harms not also matter enough to form, on occasion (and subject to potential defeating conditions), a valid reason for legal coercion?