 Thus the criticism sometimes levelled at perfectionist accounts of the good life, government or law, that they imply the oppressive imposition of styles of life, looks unlikely to get much traction on a form of liberal perfectionism, such as Raz’s, with autonomy for all so embedded in it. This, however, does not explain how an account such as Raz’s can explain its adoption of an anti-moralist harm principle in tandem with its in-principle openness to all valid moral reasons. In other words, how can one derive an anti-moralist harm principle from a position that takes any valid moral ground as in principle available to the state and the law?