  Kant also gives considerable attention to the importance of coercion for guaranteeing rights of citizens, though he says little that would explain what he means by his use of the term. Kant's only prominent discussion of coercion occurs in his Doctrine of  Right,[4]  a treatise on the nature of law. Kant thinks there are two sorts of “incentives” to follow the law: ethical and juridical. The ethical (i.e., rational) incentive to follow the law is the motive of duty. But since the wills of some people are determined pathologically — that is, by inclinations and aversions, rather than by duty — there needs also to be a way to get such persons to follow the law as well, through such means as aversion to punishment (Kant 1996 [1797], 20 [AK 6, 219]). Coercion is then a tool the law uses to get the lawless to respect the rights of others whether they want to or not. He associates it with the executive authority of the state's ruler, and the ruler's use of punishment in conformity with the law. Kant makes clear that coercion counts as a hindrance to freedom, in which respect it is similar to all violations of a person's rights. But coercion can be used to prevent other rights violations, and thus may be justified on the grounds that it counts as a hindrance to a hindrance to freedom. “Right and authorization to use coercion therefore mean one and the same thing” (Kant 1996 [1797],  26 [AK 6, 232]). 