  Furthermore, as love embraces the entire personality of individuals it has been proposed that it is this experience, anchored in early childhood, that provides subjects with a permanent motivational resource for demanding recognition for ever more aspects of their identity, and thus for further moral progress. This may, of course, in its extreme form of desiring to be recognized in all one’s features by all persons be a mere utopia (along these lines Honneth 2002, 504). Theories such as those of Emmanuel Lévinas (1961, section III) or Jacques Derrida (1990, 959) depict concrete others as demanding an infinite sensibility and care toward them. Although we often have to relativize these “demands” in light of competing claims of others and for reasons of overdemandingness (Forst 2011, 36–37), these theories generally point to the possibility of having to redraw the boundaries between different spheres of recognition. This could, for example, lead to a revised understanding of solidarity being not only a task of families or close friends but of entire societies, namely in the form of a welfare state.