 There are some dangers in this argument, however. One, which Korsgaard considers, is that it might lead to ‘self-conceit’ (Korsgaard 1998: 54. Cf. also Korsgaard 1996: 249–50): that is, I might conclude from this that I am supremely valuable, simply as Bob Stern, which could obviously then get in the way of my ethical treatment of others. But, this worry might be lessened by the thought that while the argument gets me to see that I must find something valuable about me, it need not be anything about me in particular, and perhaps could instead be something about me that is more general—such as my humanity or personhood. However, while Korsgaard says that reflection will indeed lead us in this more general direction, we will need to see how. A second, perhaps related, worry is that this argument has a troubling parallel in the case of Satan, where Satan goes through (1) to (4) above, and concludes that he must regard his devilish nature as valuable. If this argument somehow entitles us to regard our own humanity or personhood as valuable, why doesn’t it entitle Satan to think the same about his nature? This is not the same as self-conceit, because he is not valuing himself as Satan just qua Satan; he is valuing his nature, just as we are valuing ours. Nor does devilishness seem any less central to his nature than humanity is to ours. So it is hard to see how the Satanic parallel can be avoided by the argument as it stands.