 A final argument against the possibility of obligations of gratitude runs as follows: whether grateful acts must be done from natural inclination, beneficiaries must act from certain reasons in order for their actions to count as acts of gratitude (see  section 3.4.2).  But no one has direct control over what reasons he acts from (Ross 2002). Beneficiaries, then, cannot have direct control over whether they act gratefully; and if we can only be obligated to do what is in our direct control, no beneficiary can be obligated to act gratefully. Obligationists about gratitude might object that this argument targets a straw man understanding of obligations of gratitude. Obligations of gratitude, if they exist, are not obligations to ψ-and-ψ-for-the-right-reasons, but simply obligations to ψ—just as promissory obligations are simply obligations to do as promised, not obligations to do-as-promised-and-do-so-for-the-right-reasons. We might criticize a promisor if she does as promised for “wrong” reasons (e.g., reasons of self-interest); but we still believe that such obligations exist, and that one need not act for the right reason to avoid breaching or violating them (though one may thereby fail to respect, fulfill or discharge such obligations) (McConnell 1993; Owens 2012). So too, an obligationist might argue, with gratitude.