 Legal moralism, then, broadly comes in two parts, first, a wrong or immorality is identified and, second, a set of countervailing factors are considered; and considered with the aim of reaching an all-things-considered-judgement on whether legal coercion should be deployed. The wrong may be strong enough to see off the countervailing factors, as the case may be, or the factors may be powerful enough to defeat the wrong, all things considered. Thus, some wrongs will be tolerable, according to this position, and some will be intolerable. Beyond this core of the position, legal moralist accounts diverge significantly. Moore takes a specific philosophy of punishment, a form of retributivism, as an essential component of his account (Moore 1997). Duff argues that only a subset of moral wrongs should be criminalizable—public, not private wrongs (Duff 2016, 2018). Tadros, whose relationship to legal moralism is complex, also excludes a subset of moral wrongs as potentially criminalizable, for example “less serious wrongs committed in families” (Tadros 2016a: 131). Against this Moore accepts there is initially reason to criminalize all kinds of morally wrongful conduct—even breach of contract or treachery among friends—and leaves it to the second part of the structure mentioned above, the countervailing factors, to block the absurdity of criminalizing such conduct (Moore 1997, 2016). There is also considerable variation between legal moralists as to how “morality” is to be understood. Notably, Devlin’s understanding of morality is widely rejected by his successors. Below the flexibility of the approach will be emphasized. We return to the question of how the “morality” in “legal moralism” is to be understood in  section 3.