 What, then, is to guide decision? In the second part of his essay, he attempted to find a secure basis for moral reasoning in such concepts as “friend”; but he discarded that approach before trying it out in print. His paper “Universalisability” (1954/5) stressed one’s personal responsibility in making decisions that are also decisions of principle. The next important development came in a second book, Freedom and Reason (1963), in which the formal features of prescriptivity and universalizability generate a “Golden Rule” form of argument (as stated in Luke 6:31 (KJV), this ran, “And as ye would that men should do to you, do ye also to them likewise”). Hare offers a simple scenario (1963: 90–1): suppose that A owes money to B, who owes money to C, and that the law allows creditors to exact their debts by putting their debtors into prison. If B simply decides “I will put A into prison”, there may be nothing to say to him. But can he say “I ought to put A into prison”? If he does, he commits himself to a principle such as “If this is the only way to exact the debt, the creditor should imprison the debtor”. B is unlikely to be willing to prescribe a likely implication of this, “Let C put me into prison”, since that would frustrate his own interests. Hare argues that the form of argument retains its force even if, in fact, B is not himself a debtor; for the judgment “I ought to put A into prison”, and the principle that it invokes, will still entail conditionals, such as “Let me be put into prison if I am ever in A’s situation”, to which B is unlikely to be able honestly to subscribe.