  Raz, Dickson, and others accept that some such valuation is necessary, but deny that it is moral: Dickson 2001. But once one begins to deal in reasons, can anything other than good reasons count?  If moral reason is nothing more than practical reason at full stretch, fully critical and adequate as reason, moral reasons will have a decisive place in concept-formation in social science including descriptive general theory of law. And this will not have the effect feared by Hart, viz. of leaving the study of wicked laws or institutions to some other discipline: Hart 1961, 205; 1994, 209. On the contrary, they are a subject of lively attention in such a theory, precisely because of their opposition to legal systems of a (substantively and procedurally) morally good kind. Aristotle’s Politics, though not methodologically flawless overall, is a primary witness to this sort of clear-eyed acknowledgment and depiction of unreasonable social forms, practices and institutions within a descriptive theory oriented by the moral judgments of the theorist.