 Philosophers of action usually understand autonomy as governance over one’s own agency—acting according to a law that one sets for oneself. Likewise, for bioethicists Beauchamp and Childress, “The autonomous individual acts freely in accordance with a self-chosen plan, analogous to the way an independent government manages its territories and establishes its policies” (Beauchamp and Childress 2008, 99–100). As the authors emphasize (Beauchamp and Childress 2008, 100–1), autonomy so understood differs from autonomy as having the will that one wants to have (Frankfurt 1988). It also differs from many other uses of “autonomy” in bioethics and biolaw (Dworkin 1988, 101ff.)—so many as to prompt some to question the force of autonomy-based justifications (O’Neill 2003). However, initially, autonomy seems like a promising ground for informed consent requirements. The rationale for not transfusing a protesting, decisionally-capacitated Jehovah’s Witness even when forced transfusion would save the witness’s life is clearly not protection of her health. Instead, it may seem to do with maintaining her self-rule on such momentous issues: a matter of respect for an autonomous decision maker’s refusal. And fully informed consent usually assumes freedom from controlling interference and from an inadequate understanding of the basic risks of the intervention, components of fully autonomous choice as well (Beauchamp and Childress 2008, 100–1).