 Krister Bykvist has argued that what he calls solitary goods may constitute a counterexample to part (a) of the thesis (Bykvist 2009, pp. 4 ff.). Such (alleged) goods consist in states of affairs that entail that there is no one in a position to value them. Suppose, for example, that happiness is intrinsically good, and good in such a way that it is fitting to welcome it. Then, more particularly, the state of affairs of there being happy egrets is intrinsically good; so too, presumably, is the more complex state of affairs of there being happy egrets but no welcomers. The simpler state of affairs would appear to pose no problem for part (a) of the thesis, but the more complex state of affairs, which is an example of a solitary good, may pose a problem. For if to welcome a state of affairs entails that that state of affairs obtains, then welcoming the more complex state of affairs is logically impossible. Furthermore, if to welcome a state of affairs entails that one believes that that state of affairs obtains, then the pertinent belief regarding the more complex state of affairs would be necessarily false. In neither case would it seem plausible to say that welcoming the state of affairs is nonetheless fitting. Thus, unless this challenge can somehow be met, a proponent of the thesis must restrict the thesis to pro attitudes that are neither truth- nor belief-entailing, a restriction that might itself prove unwelcome, since it excludes a number of favorable responses to what is good (such as promoting what is good, or taking pleasure in what is good) to which proponents of the thesis have often appealed.