  Instead of a moral test, one might propose a psychological test, on which acquiescing to a coercer's demands in a way that harms others is justified if the net value of doing so is sufficiently great to the coercee. Roughly speaking, this is Feinberg's approach, taken up by Murray and Dudrick as well. (See Feinberg 1986; and Murray and Dudrick 1995.) The point of such a standard is to recognize that some pressures on the will are too much to bear, without implying that in such cases it is literally impossible for the coercee to make choices because of an overborne will. The difficulty with this approach is that it lets the degree of inducement alone justify one's yielding to it. A number of causes other than coercion can create extreme inducements to do harm to others; consider what some have done for fame, wealth, or love. Because most would be reluctant to accept that even extraordinarily tempting offers limit one's responsibility for yielding to them, the magnitude of the inducement by itself seems not to suffice to explain our judgments of responsibility. Although we might add other conditions to restrict the limiting effect on responsibility exclusively to threats and not offers, if the justification lies in the pressure on the will, then it would seem one might have the same justification for yielding to temptation that one has for acquiescing to a mortal threat. (Note that some tempting offers have life or death riding on them.)