 While generally acknowledging Hardwig’s suggestion that duties to others have been neglected in discussion of the ethics of suicide, critics of morally required suicide raise a number of objections to his proposal. (See Hardwig et al. 2000, Humber &amp; Almeder 2000.) Some doubt that the duty of beneficence to which Hardwig appeals justifies anything stronger than a permission to take one’s own life when continuing to live is burdensome to others (Cholbi 2010b). Others worry that a moral requirement to engage in suicide raises the sinister and totalitarian prospect that individuals may be obliged to engage in suicide against their wishes (Moreland &amp; Geisler 1990, 94, Pabst Battin 1996, 94–95). This worry may reflect an implicit acceptance of a variation of the sanctity of life view (see  section 3.2)  or may reflect concerns about infringements upon individual’s autonomy (see  section 3.6).  Other critics suggest that even if there is a duty to die, this duty should not be understood as a duty that entails that others may compel those with such a duty to take their lives (Menzel 2000, Narveson 2000). Questions about social justice and equality (whether, for example, especially vulnerable populations such as women or the poor might be more likely to act on such a duty) are also raised. One utilitarian response to these objections is to reject a duty to die on rule utilitarian grounds: Suicide would be morally forbidden because general adherence to a rule prohibiting suicide would produce better overall consequences than would general adherence to a rule permitting suicide (Brandt 1975, Pabst Battin 1996, 96–98).