 A somewhat different attempt to accommodate prudential as well as moral reasons in an account of punishment begins with the retributivist notion that punishment is justified as a form of deserved censure, but then contends that we should communicate censure through penal hard treatment because this will give those who are insufficiently impressed by the moral appeal of censure prudential reason to refrain from crime; because, that is, the prospect of such punishment might deter those who are not susceptible to moral persuasion. (See Lipkin 1988, Baker 1992. For a sophisticated revision of this idea, which makes deterrence firmly secondary to censure, see von Hirsch 1993, ch. 2; Narayan 1993. For critical discussion, see Bottoms 1998; Duff 2001, ch. 3.3. For another subtle version of this kind of account, see Matravers 2000.) This kind of account differs from the accounts just discussed, on which retributivist prohibitions on punishment of the innocent or excessive punishment of the guilty constrain the pursuit of consequentialist aims, since in the current account the (retributivist) imposition of deserved censure is part of the positive justifying aim of punishment; and it can claim, in response to the Hegelian objection to deterrence, that it does not address potential offenders merely ‘like dogs’, since the law’s initial appeal to the citizen is in the appropriate moral terms: the prudential, coercive reasons constituted by penal hard treatment as deterrence are relevant only to those who are deaf, or at least insufficiently attentive, to the law’s moral appeal. It might be objected that on this account the law, in speaking to those who are not persuaded by its moral appeal, is still abandoning the attempt at moral communication in favour of the language of threats, and thus ceasing to address its citizens as responsible moral agents: to which it might be replied, first, that the law is addressing us, appropriately, as fallible moral agents who know that we need the additional spur of prudential deterrence to persuade us to act as we should; and second, that we cannot clearly separate the (merely) deterrent from the morally communicative dimensions of punishment — that the dissuasive efficacy of legitimate punishment still depends crucially on the moral meaning that the hard treatment is understood to convey.