 Another criticism of Rand’s theory of rights is that it is incompatible with her ethical egoism, because respect for others’ rights cannot be justified as a means to the ultimate end of one’s survival (Mack 1984; Flew 1984). For under perfectly realistic scenarios, one’s survival can require one to violate another’s right to life or property. Thus, according to these critics, Rand’s defense of rights suffers from the same unresolved tension between the instrumentalist strand and the deontic strand that we find in her justification of morality in general (Mack 1984, 2003). On our eudaimonistic interpretation of Rand’s ethical egoism and theory of rights, there is no incompatibility between the two. Nevertheless, as we’ve argued above, both her ethical egoism and her theory of rights face the criticism that the primary reason for respecting others’ rights, or exercising any of the other-regarding virtues, is not one’s eudaimonia but the fact that others are ends in themselves. What promotes our eudaimonia is recognizing this and living accordingly, but our own eudaimonia is not the primary reason for respecting people’s rights.