  Both versions of the relational view—Kantian and communitarian—face another doubt. Imagine \(D\) robs \(V\). It is plausible to think that this wrong is of concern to the criminal law in its own right. It is plausible to think that whatever further effects it might have, preventing the wrong of murder itself helps justify criminalizing murder, and bringing criminal proceedings against murderers. On both the Kantian and communitarian views this is not the case. What justifies criminalizing wrongs, and bringing criminal proceedings against wrongdoers, is that this contributes to some larger social good—to the framework of legal rules we need for independence, or to the community remaining true to itself. We may reasonably doubt that wrongs like murder matter to the criminal law only for these further reasons. In claiming that this is why they matter, both versions of the relational view instrumentalize criminal law’s concern with wrongdoing: both hold that we have reason to prevent wrongs via the criminal law only because this is a means of establishing healthy relations in which all share.