 Unlike utilitarianism, however, the account of value underlying contractualism does not claim that there is only one rational attitude to have towards value. So contractualism can accommodate consequentialist aspects without being a completely consequentialist theory. (This represents an advantage of contractualism over naïve versions of Kantian ethics, which reject all consequentialist reasons and thus make it very difficult to explain why the consequences of our actions have any moral significance at all.) In contrast to an outcome ethics (such as utilitarianism), what is foundational for contractualism is not minimising what is undesirable, but considering what principles no-one could reasonably reject. Moral principles are grounded in the idea of living with others on terms of mutual respect. This means that as well as accommodating some consequentialist aspects, contractualism can also accommodate certain deontological intuitions: commonsense prohibitions against treating persons in certain ways even in circumstances in which the aggregate value of the consequences of doing so is very great. Which prohibitions are justified? This question “is best answered by considering what principles licensing others to take our lives could be reasonably rejected” (Scanlon 1998, p. 85). Among these principles might be ones that involve “accepting a certain view of the reasons one has: that the positive value of saving others does not justify killing someone” (Scanlon 1998, p. 84).