 Critics of this view have pointed to cases where it is imagined that persons adopt what we all would call oppressive and overly restrictive life situations but in a way that meets the minimal conditions of autonomy on proceduralist accounts, so that on such accounts they count as autonomous because of the self-governing processes by which they entered such oppressive conditions. These critics argue that any conception of autonomy that ascribes that trait to such people is wrongly conceived (Benson 1987, MacKenzie &amp; Stoljar 2001b and 2017, Waller 1993, and Oshana 1998). On the basis of such a judgment, they argue that normatively substantive conditions should be added to the requirements of autonomy, conditions such as the ability to recognize and follow certain moral or political norms (See Benson 1987, Wolf 1980; for criticism, see Berofsky 1995, ch. 7). This criticism suggests that considerations concerning the autonomous self cannot avoid questions of identity and hence whether the self of self-government can be understood independently of the (perhaps socially defined) values in terms of which people conceive of themselves; this is a subject to which we now turn. 