 This emphasis on the transactional nature of the unity of the wrong provides an alternative to the economic and Holmesian explanations of the objective standard in a negligence action. Anything relevant to any of the elements of negligence must concern the relation between the plaintiff and defendant; as such, no factor that is specific to only one of them could be relevant to the determination of wrongdoing and so of liability. On this analysis, a subjective standard—the one that Holmes contends would be relevant to the “courts of heaven”—focuses exclusively on the plaintiff rather than on how things stand as between the defendant and the plaintiff. As such, it is unilateral in a way that is foreign to the structure of a tort action. The corrective justice account offers a parallel explanation of the “ultrasensitive plaintiff rule” according to which an injured person does not recover for the defendant’s negligent or even knowing exposure of them to things for which they have unusual sensitivities, in either nuisance or negligence, even though a person of normal fortitude would recover for the full extent of their injuries (Ripstein 2016). Once again, an unusual sensitivity is a factor that is exclusive to one of the parties, and so insufficient to address how things stand between the defendant and the plaintiff. The corrective justice account, then, explains the role of “moral phraseology” in law by drawing attention to the interpersonal and relational nature of the relevant morality. That relational structure proposes a systematic response to the Holmesian insistence that concepts of justice must be concerned exclusively with good faith efforts. Instead, the corrective justice account focuses on the ordinary demands that ordinary people are entitled to make each other. The moral phraseology to which Holmes drew attention is a familiar feature of the way in which people are entitled to demand that others be careful around them.