 Meinong calls the dignitatives and the desideratives that are of impersonal nature “dignities” and “desiderata”, respectively (1917, §15). Axiological (and deontological) knowledge is possible since feelings (and desires) that present factual dignities (and desiderata) can be justified. A feeling can be described as justified if the corresponding judgement attributing the dignity to the presupposed object is justified (1917, §12). Meinong sees here a kinship to Brentano’s “love with the character of rightness” or “correct love” (Brentano 1889, §27), which can be understood as “evidence-analogue” to the evidence of judgements, but Meinong emphasizes that only the evidence of judgements itself makes such a justification possible and “an evidence-analogue for feelings and desires is therefore not required” (1917: 131 [115]). As values have to be taken as ideal things that cannot exist but only subsist, Meinong thinks that axiological (and, similarly, deontological) knowledge is a priori (1917, §12). He is convinced that “there are laws for so to speak correct desires as there are laws for the correct deriving of conclusions” (1917: 128). Already in 1912 Meinong admits self-critically that his naturalistic, “exclusively psychological” account of value has been shown to rest on an inadmissible, faulty psychologism (see also 1917: 168 [146]). 