 What about our second question about Parfit’s distinctions, though? Why should Parfit assume his version of the distinction between agent-relative and agent-neutral reasons is the same as Nagel’s even though they are not drawn in the same way? Here it is relevant that (in at least one sense; see above) Nagel builds teleology into the logical form of the reason predicate, so that a reason is always understood as a reason to promote something. Given this conception of reasons, it does seem that Parfit’s conception maps fairly neatly onto Nagel’s. For if a reason is agent-relative in Nagel’s sense, then whether there is a reason for me to promote the state of affairs for which it is a reason will depend on whether I am the agent who figures in the token reason under consideration. An agent-relative reason to promote A’s happiness will give me a reason only if I am A or suitably related to A (e.g., there can be agent-relative reasons to promote the welfare of my nearest and dearest). So reasons which are agent-relative in Nagel’s sense are agent-relative in Parfit’s sense. By contrast, if a reason is agent-neutral in Nagel’s sense then it gives any agent who can promote the state of affairs it favors a reason to promote that state of affairs. In Nagel’s colorful phrase, agent-neutral reasons in his sense transfer “across the gap between persons” (Nagel 1970: 79). So reasons that are agent-neutral in Nagel’s sense are agent-neutral in Parfit’s sense as well. Moreover, so long as we assume that all reasons are teleological, any reason which is agent-relative in Parfit’s sense is agent-relative in Nagel’s sense and any reason that is agent-neutral in Parfit’s sense is agent-neutral in Nagel’s sense. For plausibly the only way a reason for one person to promote X could fail to also provide someone else who could promote X a reason to do so would be if the reason was indexed to me in the way Nagel’s agent-relative reasons are. So long as we hold onto the assumption that all reasons for action are teleological, Parfit’s version of the distinction and Nagel’s version of the distinction are at least extensionally equivalent in all possible worlds in spite of their rather different formulations of the distinction.