 These are importantly different questions. Velleman (1999), for example, thinks we can answer (1) by appealing to the fact that my beloved is a person and so has a rational nature, yet he thinks (2) and (3) have no answers: the best we can do is offer causal explanations for our loving particular people, a position echoed by Han (2021). Setiya (2014) similarly thinks (1) has an answer, but points not to the rational nature of persons but rather to the other’s humanity, where such humanity differs from personhood in that not all humans need have the requisite rational nature for personhood, and not all persons need be humans. And, as will become clear  below,  the distinction between (2) and (3) will become important in resolving puzzles concerning whether our beloveds are fungible, though it should be clear that (3) potentially raises questions concerning  personal identity  (which will not be addressed here).