 There are at least two senses, as she continues, of heteronomy, one whose sources “arise within the self, considered in abstract social isolation;” the other whose sources “derive from interpersonal relations and the treatment of a self by others” (Friedman 2005: 155). The first sense is of course important. It relates, for one thing, to the very real problems that can emerge when an agent’s “desires, emotions, passions, inclinations, drives” are not in good order, or where the agent is addicted or in the grip or a compulsion (Friedman 2005: 155). However, for all its importance, Friedman argues that heteronomy in this sense has been the “almost exclusive” focus in mainstream philosophy. The sorts of heteronomy that are by contrast based on interpersonal relations and the way some agents are treated by others, has been largely neglected outside of liberal feminist circles, where “relational autonomy” has received considerable attention (Friedman 2005: 171; cf. Mackenzie &amp; Stoljar 2000; Friedman 2003; Stoljar 2018). This has led to the underplaying of such phenomena of considerable importance to autonomy as male dominance. Interestingly, Friedman explicitly cites Raz’s account of autonomy as a rare exception to the neglect by the mainstream of the social or interpersonal aspects of autonomy ((Friedman 2005: 171).