 The first of these families of distinctions consists of those that are like the agent-relative/agent-neutral distinction in that they are drawn in terms of a relativization of the reason to the agent who has the reason, but in a different way from the way in which the agent-relative/agent-neutral distinction is. Only one widely employed distinction clearly falls into this family: Bernard Williams’ distinction between internal and external reasons. On Williams’ account, a reason for acting is internal just in case it counts as a reason in virtue of its connection to the agent’s “motivational set” (desires, intentions, pro-attitudes, etc.); otherwise it is external (see Williams 1981b). It is not hard to see how this distinction might easily be confused with the agent-relative/agent-neutral distinction, for one might easily suppose that internal reasons just are agent-relative ones, while external reasons just are agent-neutral ones. However, the distinctions are not the same, for a reason may be external and still be agent-relative. Suppose, for example, that we accept a default principle according to which the fact that an agent’s culture demands something is sometimes a reason to do it. Such a reason will be agent-relative in virtue of the use of a free-agent variable to indicate that it is the agent’s own culture which determines what reasons she has. Or consider a default principle according to which the fact that an action would satisfy the agent’s biological needs is sometimes a reason. Again, the relativization to the agent (here to the agent’s needs) entails that such a reason is agent-relative. Each of the reasons grounded by either of these latter two principles will be both agent-relative and external, for an agent simply may not care about her culture’s standards or her biological needs. Hence, reasons for acting also can be both external and agent-relative.