  Second, suppose I am morally required to perform a certain action, say, to save someone from a burning house thereby risking some moderate burns in the process. Let us also suppose that I am worse off than the person I save and that my doing so happens to make me even worse off than this person, since I do get burned in a way that requires expensive medical attention. While the extra inequality that results from my doing what I am morally required to do, on Dworkin’s definition, reflects bad option luck on my part, the view that the resulting extra inequality is in no way unjust is implausible. In fact, the same conclusion would seem to apply to cases where the risk of severe burns is so high that one’s intervention is supererogatory and one ends up worse off as a result of one’s choosing to engage in a supererogatory rescue mission (Eyal 2007, 4; but see Lazenby 2010; Temkin 2003(b), 144).