 Keller also needs to give more serious consideration to the friendship account of special obligations to parents. He claims that duties to parents are different from duties to friends because the former are much weightier than the latter and that our duties to our parents are not within our discretion to the same extent as our duties to friends (263–264). Keller’s critique only works to the extent that he is right about the nature of our duties to our friends. It might be argued that genuine friendship is not so easily disposed of as Keller makes it, and many of us expect more of our friends than he seems to think that friends should legitimately expect of one another. The important thing to see here, though, is how important an account of various relationships is to an understanding of the obligations that those relationships generate. (See Jeske, 2008a.)