 The truths that Descartes presents to Elisabeth supply a body of rational knowledge on the basis of which we are able to use our free will correctly, choosing good over evil. Clearly, though, the guidance offered by these truths is of the most general sort. They do not underwrite specific directives for action or dictate what we ought to do in any particular circumstance. Instead, they are best seen simply as facilitating right action, by removing impediments to it (anxiety about the future, fear of death) or saving us from obvious errors (ignoring the concerns of others, giving priority to bodily goods). That the content of morality is underdetermined by the knowledge on which it depends is made clear by Descartes’ final proposition, which instructs us to defer to the laws and customs of the land when it is not obvious how we ought to act. This proposition echoes the first rule of provisional morality that Descartes prescribes for himself in the Discourse. However, this rule, too, has undergone an important transformation. Whereas in the Discourse deference to the laws and customs of one’s country is presented as the first rule of provisional morality, to Elisabeth it is offered as a fallback position, acknowledging that while we do indeed possess certain knowledge of good and evil, there are limits to this knowledge.