 If correct regulative principles for social interaction must sufficiently respect and take account of the plurality of distinct persons with separate systems of ends, those regulative principles must not treat persons as means for the attainment of any (putatively) choice-worthy social outcome. Regulative principles that endorse the use of persons for the sake of (purportedly) choice-worthy social outcomes—e.g., the social outcome of there being a choice-worthy distribution of goods among individuals—too much resemble the utilitarian regulative principle. They share the failure of the utilitarian principle to sufficiently respect and take account of the plurality of distinct persons with separate systems of ends. Thus, Nozick contends, correct regulative principles must take the form of moral side constraints upon what may be done to individuals even for the sake of really valuable, choice-worthy social outcomes. Rawls reads the willingness of utilitarianism to impose losses on individuals for the sake of the aggregate good as a mark of utilitarianism’s failure to recognize the status of individuals as ends-in-themselves and not merely means to the ends of others. Nozick follows suit in appropriating this Kantian language (see Cohen 1995: 238–243). But, contrary to Rawls, Nozick maintains that the endorsement of the imposition of sacrifices on individuals for the sake of any (non-trivial) conception of the social good—even, e.g., distribution-sensitive conceptions of the social good—fails to recognize the status of individuals as  ends-in-themselves.[8]