 One response would be to ascribe a strict necessity and universality to at least some moral values such that anyone recognizing those values would recognize the duty to realize the value in action. Scheler (1913/1916 [1973: 203ff.]), for example, claims that insight into the purely ideal ought-to-be (the value) serves as the basis for willing and realizing the moral ought-to-do. But there is no clear account in Scheler of the transition from the insight into ideal value-possibilities to the experience of moral imperatives, and it is not clear that the experience of obligation would arise were one not to recognize the value. Von Hildebrand, by contrast, thinking that Scheler’s view entails that the spontaneous love of value motivates action only hypothetically, insists that moral obligation has categorical force. The “importance” (Bedeutsamkeit) of an object enables it to awaken a person’s interest or motivate her action. Value is the kind of importance that a thing has in itself (von Hildebrand 1916), and von Hildebrand isolates a group of values that are good per se apart from any relation to a subject’s interests, needs, and wants. In making this move, however, if he gains a ground of obligation, he does so at the expense of divorcing these values and their attendant demands on us from their importance to the agent and thereby their character as motivating the subject to act.