 What we have called “strong” value realism, by contrast, points to universal imperatives tied, for example, to the hierarchy of values mentioned above: sensuous values; vital values; spiritual values; and the values of the holy and unholy. This list notably includes no moral values. Scheler distinguishes between the purely ideal ought-to-be (the value) and the moral ought-to-do (Scheler 1913/1916 [1973: 203ff.], cf. Blosser 1987). Moral values, then, attach to actions that realize the values named in the hierarchy. Hartmann is committed to a similar view regarding imperatives. Ideal values are experienced as demands, and the gravity of the violation of a demand and the merit derived from fulfilling a demand are measured by the value’s strength and height. Hartmann acknowledges, however, that these categorical demands are problematic. Personal and universal values conflict in ways that can never be fully resolved. To do what everyone should do in the same circumstances is, in effect, to say an agent is replaceable by anyone, and this, for Hartmann, is to deny the agent’s individuality as a person (1926 [1963: 357]). Appeals to universal principles depend upon a typicality among the situations in which we are called upon to act, but any maxim of action must be tied to a particular situation and to a particular agent in that situation. Hence, on Hartmann’s view, the universality of a principle undercuts its applicability to a particular situation that, owing to the uniqueness of persons and their interests and commitments, is itself unique (Hartmann 1926 [1963: 358–360]). Universal principles, in a paradoxical way, just insofar as they fail to heed the individual personalities of agents, do not, and cannot, offer moral guidance. This conclusion pushes back in the direction of the Husserlian position on axiological approaches to the phenomenology of action.