 If we take for granted this “general principle of practical reasoning,” why should we recognize the existence of any exclusionary reasons, which by definition prevail independently of any contest of strength? Raz’s principal answer to this question shifts from the metaphysical domain of the strengths that various reasons “have” to the epistemically limited viewpoint of the deliberator. As in Ann’s case, we can see in certain contexts that a deliberator is likely to get things wrong if he or she acts on his or her perception of the first-order reasons. Second-order reasons indicate, with respect to a certain range of first-order reasons, that the agent “must not act for those reasons” (185). The broader justification of an exclusionary reason, then, can consistently be put in terms of the commensurable first-order reasons. Such a justification can have the following form: “Given this agent’s deliberative limitations, the balance of first-order reasons will likely be better conformed with if he or she refrains from acting for certain of those reasons.”