 In answering these questions Beauvoir turns the inner-outer distinction to her advantage as she develops the concept of situated freedom. Though I can neither act for another nor directly influence their freedom, I must, Beauvoir argues, accept responsibility for the fact that my actions produce the conditions within which the other acts. However irrelevant my conduct may be for the other’s inner freedom, it concerns mine. “I am”, Beauvoir writes, “the face of the other’s misery... I am the facticity of their situation” (PhilW 126, cf. P&amp;C 58). Pursuing this difference between my power to effect the other’s freedom and my responsibility for their situation, and exploring the conditions under which my appeal to the other can/will be heard, Beauvoir determines that there are two conditions of the appeal. First, I must be allowed to call to the other and must struggle against those who try to silence me. Second, there must be others who can respond to my call. The first condition may be purely political. The second is political and material. Only equals, Beauvoir argues, can hear or respond to my call. Only those who are not consumed by the struggle for survival, only those who exist in the material conditions of freedom, health, leisure and security can become my allies in the struggle against injustice. The first rule of justice, therefore, is to work for a world where the material and political conditions of the appeal are secured.