 A second argument against the possibility of obligations of gratitude relies on what is sometimes referred to as the correlativity thesis: if one person owes an obligation to another, then paradigmatically, the person to whom the obligation is owed has a right to the obligation’s fulfillment, and thus has standing to demand or exact fulfillment of the obligation. If Y makes R a promise, for instance, then Y has an obligation to R to keep the promise, and from this it follows that R has a right that the promise be kept. If beneficiaries had obligations of gratitude, the argument goes, these obligations would certainly be owed to their benefactors, and we would expect benefactors to have a right to the fulfillment of such obligations. But no benefactor has a right to gratitude—the standing to demand or exact a return favor. Therefore, there are no obligations of gratitude (Wellman 1999b). Acts or omissions of ingratitude, on this view, are not morally wrong or forbidden, though they might be what Julia Driver (1992) calls suberogatory—bad to do, but not obligation-breaching (Wellman 1999b). In response to this argument, some obligationists about gratitude have suggested modifying the correlativity thesis to allow that directed obligations need not entail standing to enforce or exact, but only standing to hold the obligee responsible in some weaker way. Darwall (2012), for instance, suggests that benefactors can appropriately respond to ingratitude with a reactive attitude like resentment. Manela (2015) argues that benefactors can appropriately respond to especially egregious instances of ingratitude by reproaching or remonstrating (though not demanding). He labels the standing to remonstrate (though not demand) an “imperfect right”, and he holds that benefactors can have imperfect rights to certain acts of gratitude.