 Anderson advances three ways in which there may be no good reason to compare the overall values of goods. First, it may be boring or pointless to engage in comparison. To illustrate, “the project of comprehensively ranking all works of art in terms of their intrinsic aesthetic value is foolish, boring, and stultifying” (1997, 100). Second, Anderson points to instances in which “it makes sense to leave room for the free play of nonrational motivations like whims and moods” as in the choice of what to do on a leisurely Sunday afternoon (1997, 91). Third, Anderson argues that the roles that goods play in deliberation can be so different that “attempts to compare them head to head are incoherent” (1997, 91). Imagine that the only way to save one’s dying mother is to give up a friendship. Rather than compare their overall values, argues Anderson, ordinary moral thinking focuses on what one owes to one’s mother and one’s friends (1997, 102). This focus on obligation recognizes mother and friend each to be intrinsically valuable and yet valuable in different ways (1997, 103). There is no good reason, according to Anderson, to compare their overall values with regard to some common measure.