One crucial difference is that the ethic of authenticity introduces the idea that there are motives, desires and commitments that sometimes should outweigh the restrictions of rational reflection. This is because those motives are so fundamental to the cohesion of one’s own identity that overriding them would mean disintegrating the very self which is necessary to be a moral agent. The point is that there are types of moral philosophical reasoning that can be repressive if they arise from “an autonomous moral conscience not complemented by sensitivity to the equilibrium of identity and by authenticity” (Ferrara 1993: 102). Besides leading an autonomous life, guided by one’s own, non-constrained reasons and motives, authenticity requires that these motives and reasons should be expressive of one’s self-identity. Authenticity guides the moral agent to follow only those “moral sources outside the subject [that speak in a language] which resonate[s] within him or her”, in other words, moral sources that accord with “an order which is inseparably indexed to a personal vision” (Taylor 1989: 510). Hence, authenticity entails an aspect that lies beyond the scope of autonomy, namely, a “language of personal resonance” (Taylor 1991: 90). This points to the gap between (Kantian) autonomy and authenticity: one can lead an autonomous life, even if this way of living fails to express a person’s self-understanding.