 Even on this indirect, sophisticated egoism, where the good to the agent lies in being virtuous, Rand’s theory is open to the objection often levied against egoistic theories, viz., that they give the wrong reason for acting in other-regarding ways – justly, kindly, etc. My act does not adequately express the virtue of justice if I give you your due solely or primarily because acting justly is good for me rather than because I recognize and respect your moral standing, your entitlement to be treated justly. Nor does my helping you when you need help adequately express goodwill or kindness if I help you solely or primarily because acting benevolently is good for me. One way out taken by some other theories is to argue that the egoist’s justification is egoistic but not her motivation. Rand does not address the “wrong-reason” objection, but there is no hint in her writings that she would accept this dichotomy between justification and motivation. The root of the problem is that, although Rand rejects psychological egoism, she seems to regard genuine goodwill towards, or love of, others as an offshoot of proper self-love, as though there were no independent source of love for others in human nature. This is where her metaethics and ethics differ most starkly from that of Aristotle. 