 Andrea Westlund has developed a dialogical approach in some detail (Westlund 2003; 2009; 2012; 2018). For Westlund, autonomy is neither a structural nor a historical capacity of critical reflection, but rather a disposition of an agent to “hold herself answerable, for her action-guiding commitments, to external critical perspectives” (Westlund 2009, 35). Westlund notes that “Autonomous agents will, in one way or another, manifest responsiveness to justificatory challenges and their disposition to do so is partly constitutive of their status as self-governing” (Westlund 2009, 40). Excessively deferential agents such as the Deferential Wife will almost certainly fail to have this disposition. These agents will not treat themselves as authoritative and answerable for their conduct; rather, the way in which they answer for themselves (if they do so at all) will be governed by the reasons of the agents to whom they defer. Westlund argues, however, that it should not be assumed that the women described in the hard cases above are “psychologically similar to each other” (Westlund 2009, 29). For example, Westlund wants to allow that agents who adopt oppressive practices that significantly inhibit their equality may do so autonomously and believes that if a “fundamentalist woman does freely and authentically accept a condition of social and personal subordination, it seems…problematic to assume that her condition as subordinate, in and of itself, undermines her status as a self-governing agent” (Westlund 2009, 29). Westlund distinguishes between two (hypothetical) fundamentalist women, both of whom accept their condition of subordination but only one of whom “is prepared to take up and respond to the critical perspectives of others, even if she is unconvinced by their arguments” (Westlund 2009, 29). The latter exhibits dialogical autonomy whereas the former does not. (For a critical discussion of Westlund’s account, see Stoljar 2018.) 