People are often reluctant to make decisions by calculating the costs and benefits of alternative courses of action in particular cases. Knowing, in addition, that they may err, people and institutions often resort to second order strategies for reducing the burdens of, and risk of error in, first-order decisions. They make a second-order decision when they choose one from among such possible strategies. They adopt rules or presumptions; they create standards; they delegate authority to others; they take small steps; they pick rather than choose. Some of these strategies impose high costs before decision but low costs at the time of ultimate decision; others impose low costs both before and at the time of ultimate decision; still others impose low costs before decision while exporting to others the high costs at the time of decision. Political, legal, and ethical issues are also raised by second-order decisions.

Should there be a right not to be manipulated? What kind of right? On Kantian grounds, manipulation, lies, and paternalistic coercion are moral wrongs, and for similar reasons; they deprive people of agency, insult their dignity, and fail to respect personal autonomy. On welfarist grounds, manipulation, lies, and paternalistic coercion share a different characteristic; they displace the choices of those whose lives are directly at stake, and who are likely to have epistemic advantages, with the choices of outsiders, who are likely to lack critical information. Kantians and welfarists should be prepared to endorse a (moral) right not to be manipulated, though on very different grounds. The moral prohibition on manipulation, like the moral prohibition on lies, should run against officials and regulators, not only against private institutions. At the same time, the creation of a legal right not to be manipulated raises hard questions, in part because of definitional challenges; there is a serious risk of vagueness and a serious risk of overbreadth. (Lies, as such, are not against the law, and the same is true of unkindness, inconsiderateness, and even cruelty.) With welfarist considerations in mind, it is probably best to start by prohibiting particular practices, while emphasizing that they are forms of manipulation and may not count as fraud. The basic goal should be to build on the claim that in certain cases, manipulation is a form of theft; the law should forbid theft, whether it occurs through force, lies, or manipulation. Some manipulators are thieves.