 22 years after putting forward the bystander version of the trolley case, Thomson (2008) changed her mind and argued that the consensus that it is permissible for the bystander to turn the trolley was mistaken. She offers the reader a third option, of turning the trolley onto and killing oneself. Obviously, few of us would take that option. If so, she argues, we are not entitled to turn the trolley onto a stranger. Doing so would be like stealing someone’s wallet to give to charity. Thomson argues that it is still wrong to turn the trolley even without the option of turning it on oneself. Fitzpatrick (2009) has responded to Thomson by casting doubt on the analogy between stealing money to give to charity and turning the trolley on a stranger rather than oneself. We know that stealing is wrong except in exceptional cases — and the fact that the agent would prefer not to donate her own money doesn’t make it an exceptional case. The Trolley Case is exceptional, which is precisely why it has generated so much discussion. Fitzpatrick argues that it must be permissible to sacrifice others when we would not sacrifice ourselves: morality cannot demand such extreme self-sacrifice but nonetheless the reasons to minimise damage remain  compelling.[7] 