 The account seems to imply that cases thought to be paradigmatic of treating others merely as means do not involve treating them in this way. Take a case in which a pedestrian is on a bridge above a track where a train is barreling toward five people (Parfit 2011: 218). The only way to save the five would be to open, by remote control, a trap-door on which the pedestrian is standing, so that he would fall in front of the train. The train would kill him, but the impact would trigger its automatic brake. If a bystander opens the trap door, then she uses the pedestrian as a means to save the five. The pedestrian has sufficient reasons to refrain from consenting to being used to stop the train. After all, it will result in his premature death. But, according to the account, he also might have sufficient reasons to consent to being used to stop the train; for his being used in this way would save the lives of five people, contributing to an outcome which is presumably impartially best (2011: 220). Suppose the bystander opens the trap door and uses the person on the bridge to save the five. In so doing, she might be limiting her use of another to ways to which the other can rationally consent. If she is, then she is not treating the person merely as a means, according to the account.