 A structurally similar analysis of supererogation is offered in terms of reasons for action. We may have a good (even a conclusive) reason to act in a certain way, but also a second-order permission not to act on that good reason. This permission, called “exclusionary,” is based on a second-order reason and allows the agent to disregard the balance of first order reasons for action. An agent acts supererogatorily if despite the permission to ignore these reasons, decides to act on them (Raz 1975). Typically, other-regarding considerations such as promoting the overall good serve as the kind of first-order conclusive reasons for an action (making it prima facie obligatory), whereas self-regarding considerations of the individual’s autonomy to pursue her own goals in life support the second-order permission not to engage in that action. Self-sacrifice is again a paradigm example of supererogation. Although personal autonomy is not strictly speaking an excuse, it creates a kind of exemption from doing the morally required act. But the autonomy of the individual cannot serve to break the good-ought tie-up, since it presupposes the independent value of the personal good from what ought to be done rather than establish it (Dancy 1988). Furthermore, supererogationists of the unqualified kind would resist this exemption-based analysis as playing down the positive moral value of supererogation and relegating it to the morally neutral category of the “permitted” (Heyd 1992).