 There is a controversy here as to whether the negative liberty which Moore explicitly invokes (and which Devlin assumes) can ground the requisite prima facie reason against legal coercion (for scepticism see Tadros 2016b: 79–82 and the response in Moore 2016:  352).[7]  This raises the issue much explored in the philosophical literature of the extent to which liberty should be understood as “negative liberty” or “positive liberty” or some combination of the two (Carter 2019). Negative liberty, as Ian Carter puts it,