 Necessity and proportionality judgements involve weighing harms inflicted and threats averted, indeed all relevant goods and bads. The simplest way to proceed would be to aggregate the harms to individual people on each side, and call the act proportionate just in case it averts more harm than it causes, and necessary just in case no alternative involves less harm. But few deontologists, and indeed few non-philosophers, think in this naively aggregative way. Instead we should weight harms (etc.) according to factors such as whether the agent is directly responsible for them, and whether they are intended or merely  foreseen.[9]  Many also think that we can, perhaps even must, give greater importance in our deliberations to our loved ones (for example) than to those tied to us only by the common bonds of humanity (Hurka 2007; Lazar 2013; for criticism, see Lefkowitz 2009). Similarly, we might justifiably prioritise defending our own state’s sovereignty and territorial integrity, even when doing so would not be impartially  best.[10]  Only when all these and other factors (many of which are discussed below) are taken into consideration can we form defensible conclusions about which options are necessary and proportionate.