 There is a question what Prichard meant to exclude by his claim about what constitutes the rightness of an act. One thing he definitely meant to exclude was that an act can be made right merely by the goodness of its consequences. He argues (216–17) that this alone cannot be sufficient to constitute an act as right. Take an act whose consequence will be an increase in someone’s patience, which is good. If that someone is oneself, one has a duty to do it, Prichard claims; if it is someone else, one also has a duty to act in that way but it is a different duty. So the mere goodness of the consequence is insufficient to render an act a duty. We need also to know what the relevant ‘definite relation’ is.