 In addition to the role deformed desires play in psychological oppression, acting on some deformed desires can compromise the bearer’s moral agency. Consider again the case of the Deferential Wife described above: her deformed desire is that she wants to be servile to her husband and children. A debate surfaced in the philosophical literature about how to explain the wrongness of the Deferential Wife’s servility, and each explanation revealed that servility was problematic for moral agency. Thomas Hill attributes the problem to confusion about her rights—how they can be waived and when they can be forfeited—with the result that the Deferential Wife fails to acknowledge her own moral status and to see her rightful place in the moral community (1973). Marilyn Friedman attributes the problem to the Deferential Wife’s uncritically deferring to her husband’s preferences by failing to assess them in accord with her own principles, merely satisfying his wishes and whims taken as given, and becoming an accomplice to his goal-seeking behavior. Her lack of effective moral judgment makes her less than a whole person who exhibits moral integrity (1985, 146–147). Marcia Baron attributes the problem to the Deferential Wife’s lacking a critical examination of her reasons for deferring to her husband’s preferences (1985, 398). Each of these explanations is committed to the thought that acting on a desire to be servile can compromise moral agency. This, too, is significant for oppression, since those whose moral agency is compromised in these ways are easily exploitable (see Hampton, 1993).