 Another common analogy asserts that God bestows life upon us as a gift, and it would be a mark of ingratitude or neglect to reject that gift by taking our lives. The obvious weakness with this “gift analogy” is that a gift, genuinely given, does not come with conditions such as that suggested by the analogy, i.e., once given, a gift becomes the property of its recipient and its giver no longer has any claim on what the recipient does with this gift. It may perhaps be imprudent to waste an especially valuable gift, but it does not appear to be unjust to a gift giver to do so. As Kluge (1975, 124) put it, “a gift we cannot reject is not a gift”. A variation of this line of argument holds that we owe God a debt of gratitude for our lives, and so to kill ourselves would be disrespectful or even insulting to God, (Ramsey 1978, 146) or would amount to an irresponsible use of this gift. Yet this variation does not really evade the criticism directed at the first version: Even if we owe God a debt of gratitude, disposing of our lives does not seem inconsistent with our expressing gratitude for having lived at all (Beauchamp 1992). Furthermore, if a person’s life is rife with misery and unhappiness, it is far from clear that she owes God much in the way of gratitude for this apparently ill-chosen “gift” of life. Defenders of the gift analogy must therefore defend the claim that life, simply because it is given to us by a loving God, is an expression of God’s benevolent nature and is therefore necessarily a benefit to us (Holley 1989, 113–114).