 However, the reason-statement-based version of the distinction has problems of its own. Most significantly, this version of the distinction seems to presuppose a particular ontology of reasons, in which case we end up inviting particularists to the agent-relative/agent-neutral party only by rescinding the invitations of those who hold opposing ontological views about reasons. For suppose I think that reasons just are facts and also hold that there are no distinctively indexical facts. Rather, there are ordinary facts which can be characterized in indexical terms or characterized in non-indexical terms. So the fact that having a beer at 6:13 p.m. on January 17, 2005 would make MR happy is identical to the fact that having a beer now would make me happy. Here we have one fact which can be expressed in two different ways. Given this package of ontological views, the reason-statement-based version of the distinction looks unhelpful. For let us suppose that the fact that having a beer now would give me pleasure provides an agent-relative reason for me to have the beer—a sort of egoistic reason. On the reason-statement-based version of the distinction, the reason is agent-relative only if a full statement of the reason must involve pronominal reference to the agent for whom it is a reason. However, if reasons just are facts (this is my ontology of reasons) then it is simply not true that a full statement of this reason (read: this fact) must involve pronominal back-reference to me. For instead of saying that having a beer would make him happy, you could say that my reason is that having a beer would make MR happy. On the ontology under consideration, this seems like a full statement (what is left out?) of the fact which is my reason to have the beer just as much as the anaphoric pronominal statement of my reason. Indeed, given these ontological views it is hard to see how any reason could be agent-relative since any fact can be given a full statement without the use of indexicals of any kind. Moreover, the problem here is not limited to this particular ontology. Someone who holds that reasons are true propositions or states of affairs and who also holds that there are no irreducibly indexical propositions or states of affairs (only indexical ‘modes of presentation’ of such propositions or states of affairs) will have trouble making use of the reason-statement version of the distinction for just this reason.