  According to the second objection, what justifies having criminal law is its role in stabilizing valuable institutions. Notice, however, that if violating the rules of a valuable institution contributes to its destabilization, we will often have a moral duty to conform to the institution’s rules. By preventing these wrongs, and holding wrongdoers responsible, we stabilize the institutions. The contrast between a general justification focused on moral wrongdoing, and one focused on institutional stability, therefore turns out to be a false contrast (Tadros 2016, 135). These observations help make a more general point. We can accept that criminal law is a tool properly used to support financial, educational, familial, military, and political institutions. We can also accept that it is not any old tool—that criminal law is ‘a great moral machine, stamping stigmata on its products, painfully “rubbing in” moral judgments on the people who entered at one end as “suspects” and emerged from the other end as condemned prisoners’ (Feinberg 1987, 155).  It is precisely because criminal law is a tool of this special kind—a ‘morally loaded sledgehammer’ (Simester and von Hirsch 2011, 10)—that its general justification is plausibly found in preventing and responding to moral wrongs (cf. Tadros 2016, 68–70).