 Another question is whether there can be any direct duties to offer company, affection or even love, or whether duties with respect to providing these goods are in fact merely duties to create the conditions in which personal relationships can thrive. One of the arguments discussed above with respect to a possible right to parental love may generalize to all types of love—romantic, erotic, friendship—and even to lesser kinds of affection. It is possible that one of the psychological needs met by close relationships is that others want us to be part of their lives for self-interested reasons. When some people want our company for their own sake, this is a confirmation that we are important for their well-being (in some cases in a non-fungible way). This kind of validation is possible only if the love, or affection, is not entirely given out of duty. Therefore, it seems that a duty to provide this particular personal relationship good—the recognition that one is important for another person’s wellbeing—would be self-defeating, because it would be incompatible with some personal relationship goods having the full the intrinsic value they have when given out of inclination. Therefore, it is possible that the reasons for offering love, friendship, and even company may bear on the value of what is offered in a way in which the reasons for offering other kinds of goods do not. It is possible that only love, friendship and company given out of certain reasons—having to do with the appreciation of the individuality of the one to whom they are offered—will (fully) do. (In contrast, the satisfaction of one’s interests in, say, nutrition, shelter or health care, are indifferent to the reasons why others are providing these goods.) Perhaps the best solution to this worry is to admit that perfect distributive justice can only be realized indirectly, when people go above and beyond their duty in providing personal relationship goods (Gheaus 2017).