 But Scanlon’s version of contractualism is not just concerned with determining which acts are right and wrong. It is also concerned with what reasons and forms of reasoning are justifiable. Whether or not a principle is one that cannot be reasonably rejected is to be assessed by appeal to the implications of individuals or agents being either licensed or directed to reason in the way required by the principle. Scanlon’s version offers an account both of (1) the authority of moral standards and of (2) what constitutes rightness and wrongness. As to the first, the substantive value that is realised by moral behaviour consists in a relation of “mutual recognition”. As to the second, wrongness consists in unjustifiability: wrongness is the property of being unjustifiable. The wrongness of an action is not to be equated with the properties that make it unjustifiable. Rather, it is to be equated with its being unjustifiable; the character of wrongness is captured by the higher order fact that wrong acts are unjustifiable. What wrong acts have in common is that they cannot be justified to others. Thus the various moral considerations that guide our substantive moral reflection are unified by a single normative subject matter. In this way, contractualism guides our substantive reflection about wrongness. Wrong is the primary moral predicate; right is defined as “not wrong”. One reason for focusing on wrong is to draw attention to the domain that contractualism is concerned to map, concerning what it is for one person to have been wronged by another.