 Rather than argue that a supererogatory act is that which the agent is permitted not to do, the unqualified analysis argues that it is an option for the agent. Permissions, at least “strong permissions,” are given to people to act in a way which there is some reason not to, whereas options are the positive counterparts of permissions. Options, as the etymology of the term attests, are actions the agent wishes to do, actions that seem to him good and worthy of choice. The point of supererogatory action lies, accordingly, in the good will of the agent, in his altruistic intention, in his choice to exercise generosity or to show forgiveness, to sacrifice himself or to do a little uncalled favor, rather than strictly adhering to his duty. Supererogatory action is a matter of personal initiative; it is spontaneous (i.e. originating in personal choice rather than in any external or universal demands). It allows for the expression of personal care or concern for another individual and thus may either reflect a particular personal relationship to another or create such a relationship. Supererogation is valuable because we believe that beyond the impersonal and egalitarian social web created by the universal morality of duty, there is space left for particular relationships that are not governed by the principles of justice and rights. From society’s point of view, leaving a separate space for supererogatory action may strengthen mutual trust and communal bonds since it often indicates and promotes love and personal concern rather than mere respect for persons and a sense of justice. This view of supererogation locates it in the open-ended dimension of morality, that of ideals rather than principles, what Urmson calls “the higher flights of morality” and Bergson “the morality of aspiration.” The Talmud suggests this idea epigrammatically: “Jerusalem was only destroyed because judgments were given strictly upon Biblical Law and did not go beyond the requirements of the law”.