 One potential response is to insist that upon acquiring special obligations, a moral agent does not owe less to other persons, but, rather, simply owes more to her intimates. Thus, in addition to our duty of benevolence, we have, as Ross claimed, special obligations to those who “stand to me in the relation of promisee to promiser, of creditor to debtor, of wife to husband, of child to parent, of friend to friend, of fellow countryman to fellow countryman, and the like” (19). The more such relationships that I stand in, the more obligations I acquire. Unless my duty of benevolence is a maximizing duty, there is no reason to suppose that I cannot balance that duty with my special obligations. Of course, even if my obligations to ‘outsiders’ have not decreased, it is still true that ‘insiders’ will be benefitted more than ‘outsiders,’ and that might still be worrisome. However, given that ‘insiders’ also have to bear the cost of benefitting other ‘insiders,’ the relative balance of costs and benefits might remain the same for insiders and outsiders. But, the defender of special obligations might say, as long as I benefit everyone to the extent to which I owe them benefits, why is the relative balance of costs and benefits relevant? Only on the most radical of egalitarian views is the equalizing of that balance considered an end in itself of morality.