 There is an important qualification to be made to Feinberg’s “harm to others” principle. One reason why one might want to treat harm as special is the yearning for a concept for practical use that is “simple, determinate” and “purely empirical” (Feinberg 1984: 214). Such a determinate empirical concept, if it exists, could function free of the controversies that usually attend normative concepts. Everyone, from vastly diverse cultures, philosophies and opinions could get behind it, without fear of compromising what they hold dear. It is clear, however, that Feinberg abandons any hope, if this ever was a feasible ambition, of blocking out any such purely empirical notion. Instead he builds into his harm principle a strong element of moral wrongfulness. As we have observed, his harm principle is designed to reject moral wrongfulness as a legitimating ground for legal coercion, but the crucial qualification here is that it rejects wrongfulness without more as a legitimate basis for legal coercion. Moral wrongs, however, remain highly significant to the account. For harms “produced by justified or excused conduct (‘harms that are not wrongs’)” are said by him not to count as “harms” for the sake of his harm principle. It is thus not any harm to others that constitutes a good reason in support of legal coercion. It is the harms that are produced by “morally indefensible conduct” that matter (Feinberg 1984: 215). In other words, the proponent of Feinberg’s harm principle must be highly concerned with moral wrongs and immorality, perhaps almost as concerned as the legal moralist.