 But, of course, we always need to distinguish between moral and non-moral (or reason-giving and non-reason-giving) obligations of role (or position). It is true that our very understanding of certain roles seems to involve the having of certain obligations, duties, or responsibilities. To be a daughter, for example, involves certain care-taking responsibilities toward parents, just as being a professor of philosophy involves obligations to students, colleagues, and the profession more generally. But, analogously, being the commandant of a concentration camp in Nazi Germany seemed to involve certain obligations of role, including using slave labor as productively as possible and killing as many Jews as possible on a daily basis. Also, Orthodox Jewish women have certain role obligations to be submissive to their husbands and to refrain from certain forms of work, study, and participation in religious observance. However, the sense in which a commandant of a camp has obligations of role does not seem to be a moral or reason-giving sense, and it is at least an open question as to whether Orthodox Jewish women have obligations to be submissive to the male members of their community. Such language of obligations of roles seems to involve merely others’ expectations of persons holding such positions. Why, a voluntarist (or anyone else, for that matter) will ask, should we suppose that such expectations are sufficient for the having of obligations in the reason-giving or moral sense?