  The first narrow objection to strict cosmopolitanism is that it neglects the obligations of reciprocity. According to this argument, we have obligations to give benefits in return for benefits received, and we receive benefits from our fellow-citizens. The best strictly cosmopolitan response to this argument will insist on a distinction between the state and fellow-citizens and will question exactly who provides which benefits and what is owed in return. On grounds of reciprocity the state may be owed certain things – cooperative obedience – and these things may in fact generally benefit fellow-citizens. But the state is not owed these things because one owes the fellow-citizens benefits. One does not appropriately signal gratitude for benefits received from the state by, say, giving more to local charities than to charities abroad because charity like this does not address the full agent responsible for the benefits one has received, and does not even seem to be the sort of thing that is commensurate with the benefits received. In assessing this exchange of arguments, there are some significantly difficult questions to answer concerning exactly how the receipt of benefits obliges one to make a return.