 Scanlon denies that we need an account of well-being to understand benevolence, since we do not have a general duty of benevolence, but merely duties to benefit others in specific ways, such as to relieve their pain. But, from the philosophical perspective, it may be quite useful to use the heading of ‘benevolence’ in order to group such duties. And, again, comparisons may be important: if I have several pro tanto duties of benevolence, not all of which can be fulfilled, I shall have to weigh the various benefits I can provide against one another. And here the notion of well-being will again come into play.