 A different objection is this: to assimilate right and wrong with the question of a society’s survival assumes that the survival of a specific society is necessarily good. It may be true that if certain steps are not taken, the society will disintegrate. Apartheid in South Africa disintegrated. What if by a more sustained enforcement of its central racist elements it had managed to persist longer? Would this continued existence be underwritten by a moral right? Does anyone now owe the society the duty to restore the system or did such a duty lie for a period after its disintegration? The suggestions are absurd. The point of course is that some societies are so lacking in legitimacy that it may be for the best that they disintegrate and are replaced. Devlin goes too far when he says “What is important is not the quality of the creed but the strength of the belief in it” (Devlin 1965: 114). While his concern was the use of legal coercion within a specific society rather than with criticism of other societies, Devlin also appeared to hold to the third of Williams’ propositions above in seeking to exclude standards external to the beliefs of the society. Legal moralism, then, surely needs foundations other than those Devlin sought to provide.