 Korsgaard contrasts acts (such as setting the table) with actions (such as setting the table to be ready before the guests arrive). Her view is that acts and the ends for which they are performed make up an action when they are bound together by a principle, which must be formally universal (e.g., always set the table before the guests arrive). We have already noted that actions must be attributable to agents, and an action is properly an agent’s only when it is produced by the agent as a whole. For attribution to be contentful, there must be a real distinction between your actions, on the one hand, and events that resemble actions but are produced by your psychic parts, on the other; we can make out such a distinction only if you identify with a principle of choice, where that is universal in form. (We won’t reconstruct her arguments for that last claim here; Millgram 2011 gives a summary.) Consequently, reasons for action must be universal in form, and this entails, or so Korsgaard argues, the substantive correctness of Kantian moral theory, at any rate that part of it which imposes a universalizability requirement on practical reasons: very roughly, it must be possible for you and everyone else jointly to act on the basis of that universal-in-form principle, without assuring the frustration of the end it mentions. (For further description of Kant’s account, see the section on the universal law of nature formula in the entry on  Kant’s moral philosophy.)  