 The consequentialist standard, then, is strictly impartial in a very direct manner and in a very rigorous sense. A consequentialist agent is not permitted to prefer herself, nor any of her loved ones, in choosing a distribution of benefits and burdens. She may not accept a pleasure for herself if doing so involves passing up the opportunity to bring about a slightly larger pleasure for a stranger. Nor is she permitted to feed her own children if she could do more good by feeding hungrier strangers instead. She must sacrifice the life of a spouse, parent or child if, by doing so, she would save more lives, or even (as in Godwin’s Archbishop Fenelon case) save the life of one other person whose contribution to the overall good would be greater than that of the person sacrificed. It is for reasons such as this that consequentialist impartiality is accused of being too demanding. By refusing to allow the agent’s personal concerns to play a special role in her practical deliberations, it is claimed, consequentialism threatens her integrity and alienates her from herself and others (Kapur 1991, Scheffler 1982, Stocker 1976, Williams 1973, 1981). As Brian Barry has written, the effect of consequentialist impartiality “is, in effect, to extend to the whole of conduct the requirements of impartiality that on the common-sense view are restricted to judges and bureaucrats acting in their official capacities” (Barry 1995, 23).