 Oshana’s social-relational analysis is explicit that agents who are reflective and psychologically competent can have their autonomy undermined by finding themselves in—or deliberately adopting—a situation in which their “practical control” is removed: “We correctly attribute autonomy to a person when the person has de facto power and authority to direct affairs of elemental importance to her life within a framework of rules (or values, principles, beliefs, pro-attitudes) that she has set for herself” (Oshana 2007, p. 411). For Oshana, no matter the degree of subjective self-realization or subjective endorsement of their situation, agents living under conditions of severe social constraint have limited autonomy. Consider, for example, serfs living under the protection of the lord of the manor in feudal times. On the social-relational conception, serfs would be considered lacking in autonomy due to a social structure in which the “general and routine” aspects of a serf’s life are not under his or her own control but rather under that of the lord of the manor. To the extent that agents today live under parallel social conditions, they lack or have significantly diminished autonomy. Oshana writes of the Deferential Wife that “she fails to be autonomous—not because she wants to be subservient, but because she is subservient. Her lack of autonomy is due to her personal relations with others and to the social institutions of her society” (Oshana 2006, 62). Similarly, Oshana’s example “Taliban Woman” is not autonomous because external circumstances deny her practical control: