 More plausible are arguments that suggest that there is something in particular about obligation that makes it fit for a theological voluntarist explanation, some feature that is not shared with notions like moral virtue and moral good. Adams suggests, with some plausibility, that the notion of obligation is ineliminably social, that it must involve a relationship between persons, a relationship in which a demand is made (Adams 1987b, p. 264; also Adams 1999, pp. 245–246; for a nontheistic view defending a similar position, see Darwall 2006). This feature of obligation makes it different from notions of goodness and virtue, which do not seem to have this essentially social element. That obligation is special in this way does not, of course, show that notions of moral virtue and moral goodness do not also need to be treated in a theological voluntarist way. It could be that even if obligation most obviously requires this treatment, the points made earlier about the promise of theological voluntarism also extend to other moral notions, even if in a less pressing way. (See  Section 3.3  for further discussion, and evaluation, of this point.)