 There is an interesting suggestion that supererogatory action is grounded in moral reasons which are opposed by rational reasons of a nonmoral kind (Portmore 2003, Portmore 2008). Thus, I have a perfectly good moral reason to help an AIDS stricken community, but such a choice would, all things considered, be irrational due to the risk to my life and health or to the loss in achieving personal projects with which I identify. Thus, nonmoral reasons can prevent moral reasons from having a morally requiring force. Theoretically this analysis opens a wide gap between rationality and morality which philosophers are reluctant to accept. Moral requirements according to this view have force only when they are backed not only by direct moral reasons but also by the entire scheme of reasons by which I make practical choices and these might point to a conclusive reason not to act morally. "Supererogatory actions just are those that are morally good, but for which one does not have decisive practical reason" (Dorsey 2013, pp. 381-2). Critics of this approach have pointed out that first, not all supererogatory action is irrational and secondly, a moral theory which encourages us to perform irrational action is defective (Postow 2005). But note that this critique implies a qualified form of supererogationism since the only way to explain why we are free not to act on the best reason overall is that we are excused or exempted from the action supported by the set of moral and rational reasons.