 The reductionist approach is appealing for several reasons. First, insofar as we doubt the normative basis of moral reasons, such a reductionist strategy promises to ground morality—or at least a very basic version of it—on the prosaic normativity of the basic requirements of instrumentalist practical rationality (Moehler 2018). The justificatory question “why be moral?” is transformed into the less troubling question “why be rational?” Second, even if we recognize that moral reasons are, in some sense, genuine, contractarians like Kavka also want to show that prudent individuals, not independently motivated by morality would have reason to reflectively endorse morality. Furthermore, if we have reason to suspect that some segment of the population is, in fact, knavish then we have good defensive reasons based on stability to build our social institutions and morality so as to restrain those who are only motivated by prudence, even if we suspect that most persons are not so motivated. Geoffrey Brennan and James Buchanan argue that a version of Gresham’s law holds in political and social institutions that “bad behavior drives out good and that all persons will be led themselves by even the presence of a few self-seekers to adopt self-interested behavior” (2008 [1985], 68). We need not think people are mostly self-seeking to think that social institutions and morality should be justified to and restrain those who are.