 Strong substantive accounts come in various forms. One account characterizes autonomy as a moral notion: choices with criticizable moral contents are deemed nonautonomous. For example, Thomas Hill characterizes the failure of autonomy in the case of the Deferential Wife as a moral failure of self-respect, a failure to treat oneself as a moral equal (Hill 1991, 15). Agents who choose subservience are nonautonomous because they make a special kind of moral mistake (see also Superson 2005). An alternative proposal says that agents cannot manifest autonomy in a “thick” sense unless their choices are consistent with what is objectively in their interests. The Deferential Wife is making a mistake because it is in her interests to choose a life of autonomy, rather than a life of subservience. Susan Babbitt notes that “the effects of oppression may be such that people are psychologically damaged, possessing interests and desires that reflect their subservient status” (Babbitt 1993, 246). She argues that even if the Deferential Wife were a Rawlsian ideal reasoner, making choices under ideal epistemic conditions—those of “adequate instrumental reasoning abilities, full and complete information and the capacity to vividly imagine the consequences of her actions” (Babbitt 1993, 247)—she still would not choose autonomy over deference. Rather, “it is part of her social and historical identity to be inferior to men” (Babbitt 1993, 250), and hence she would have to undergo a conversion in her sense of self, so that “habitual servility is not what defines it”, to be able to makes the choice that is in her objective interest.