 One possible answer to this challenge might be drawn from Marcia Baron’s important paper on “Manipulativeness”, which diagnoses the underlying moral wrong in manipulation in terms of an Aristotelian vice. She suggests treating manipulativeness as the vice of excess with regard to “to what extent—and how and when and to whom and for what sorts of ends—to seek to influence others’ conduct” (Baron 2003: 48). On her view, manipulativeness is at the opposite extreme from the vice of