 Some philosophers (Chisholm 1963, Richards 1971,  Forrester 1975, and Driver 1992) were attracted to the logically neat symmetry of supererogation and suberogation, but a critical examination of this artificially invented category demonstrates both the difficulty in filling it with content and flaws in the general schema itself (Heyd 1982, Mellema 1992). Examples for typical “offences” are hard to come by. At most one can think of permissible bad action in relatively trivial cases, like taking too long in a restaurant while others are waiting, which is inconsiderate rather than immoral (Ullmann-Margalit 2011). These are uninteresting cases from a moral point of view as are their supererogatory counterparts of small favors or acts of politeness. An interesting, though controversial, example is ingratitude, which is traditionally considered as a grave sin (gratitude being a duty), but which some treat as typically suberogatory (Wellman 1999). But once we look for examples of morally vicious or villainous action that is nevertheless permissible (which is the counterpart of a morally heroic action), we find it difficult to come up with an example. This should hardly be surprising. By its nature, a moral system does not leave patently bad action as morally permissible. In that respect, good and bad, the virtuous and the vicious, are not symmetrical from the deontic point of view: the good is open-ended in a way that the bad is not. The extremely good cannot be required, but the extremely bad (vicious) is the prime target of prohibition. However, more recently Paul McNamara has suggested a rich conceptual analysis of the supererogatory which although leaving the question of asymmetry open, points to important analogies between the supererogatory and the suberogatory. These can be shown once we switch our attention from the agent-evaluative component of suberogation as “offence” to the objective, act-evaluative element of “permissible suboptimality” (McNamara 2011).