  A second objection to strict moral cosmopolitanism gives contractarian grounds for our obligations to fellow-citizens. Because actual agreements to prioritize fellow-citizens as beneficiaries are difficult to find, the contractarians generally rely upon an implicit agreement that expresses the interests or values of the fellow-citizens themselves. So the contractarian argument turns on identifying interests or values that obligate fellow-citizens to benefit each other. Perhaps, then, it will be argued that citizens have deep interests in what a successful civil society and state can offer them, and that these interests commit the citizens to an implicit agreement to benefit fellow-citizens. The strict cosmopolitan will reply to such an argument with skepticism about what is required for the civil society. Why is more than cooperative obedience required by our interests in what a successful state and civil society can provide?  Surely some citizens have to dedicate themselves to working on behalf of this particular society, but why can they not do so on the grounds that this is the best way to benefit human beings as such? Perhaps an intermediate position here is the (Kantian) view that it is morally necessary to establish just democratic states and that just democratic states need some special commitment on the part of their citizens in order to function as democracies, a special commitment that goes beyond mere cooperative obedience but that can still be defended in universalist cosmopolitan terms. For given that democracies require this special commitment as a condition of their possibility, it would be incoherent to promote justice in general by promoting just democracies while rejecting, as a matter of principle, that which is required for just democracies to function.