 Imagine a world in which all morally good acts are also obligatory and in which individuals are capable of carrying out their duties with ease (and with no conflict with their personal goals and aims). Is something of moral value missing in such a world? Both anti-supererogationists and qualified supererogationists would answer in the negative. Those who believe in the intrinsic value of supererogatory conduct would disagree. What would be missing in such a world is what Tertullian referred to as licentia, that special field of liberty, which allows human beings to exercise their power of moral choice. Even Kant, who suggests the ideal of the Kingdom of Ends in which members of the moral community exercise their free will (Wille) by the necessity of their nature, believes that imperfect moral creatures like us have a free choice (Willkür) between good and evil. In this discretionary power to adopt the moral law (or reject it) lies the particular value of morality, at least for human beings. Going beyond duty might be considered as a display of this power of free choice. The pure or unqualified version of supererogationism highlights the moral potential of good human action not prescribed or commanded, imposed or demanded in any sense. In other words, supererogation is good, not only due to the promotion of overall value in the world (which would not be denied by the other two views either), but also due to the kind of liberty in which it is performed. If that is the case, then an inherent part of the value of supererogation lies exactly in its lying beyond duty. The supererogatory is something that is not required in any sense and its omission does not call for an appeal to a special permission, exemption or excuse.