 Korsgaard illustrates how this process may fail, and what is at stake in such a failure, with an example drawn from Derek Parfit (Korsgaard 2009, 185–86). A Russian nobleman wants to create a fortune in order to give it away to others in need. But he thinks that by the time he makes his fortune, he will not be idealistic and altruistic enough to give his fortune away. He will likely regard his plan as the folly of youth. The nobleman therefore seeks a promise from his wife that the fortune will be given away even if he protests. He seeks to use an external force (his wife’s agency) to secure his present plans against his future self’s abandonment of them. In such a case, the present self is treating the future self as a stranger, as a distinct person. To overcome this, the nobleman must formulate his plan according to principles that are categorical in nature. Hypothetical imperatives have no force once their antecedent condition is abandoned. Only a categorical principle of action will necessarily form a basis for endorsing a plan now and in the future. The nobleman must formulate his plan in the light of such a principle and trust his future self to endorse the plan in the light of the same principle. It is a risk, of course. But integrity is born of this risk. And if Korsgaard is right, it is not just integrity that is constituted in this way, but our becoming a distinctive self is constituted in this way too.