 The essential logical difficulty here resides in the notion of intending to die, for acting so as to produce one’s death nearly always has some other aim or justification. That is, death is generally not chosen for its own sake, or is not the end of suicidal behavior. Suicidal behavior can have any number of objectives: the relief of physical pain, the relief of psychological anguish, martyrdom in the service of a moral cause, the fulfillment of perceived societal duties (e.g., suttee and seppuku), the avoidance of judicial execution, revenge on others, protection of others’ interests or well-being. (See Fairbairn 1995, ch. 9, for a taxonomy of the varieties of suicide.) Therefore, it is not the case that suicidal individuals intend death per se, but rather that death is perceived, rightly or wrongly, as a means for the fulfillment of another of the agent’s aims (Graber 1981, 56). In short, there do not appear to be any compelling examples of “noninstrumental” self-killings in which “the overriding intention is simply to end one’s life and there is no further independent objective involved in the action” (O’Keeffe 1981, 357). Nor does requiring that the individual wish to be dead (Fairbairn 1995, ch. 6) address this issue, since again, what one wishes is presumably not death itself but some outcome of death. Both the grenade-jumping soldier and the depressed individual may wish not to die insofar as they might prefer that their desires could be satisfied without dying or without putting themselves at the risk thereof. However, this is consistent with their willingly choosing to die in order to satisfy their aims.