 The difficulty with Railton’s strategy is in its ultimate evaluation of the action of a sophisticated consequentialist agent on the occasion when he acts to benefit a loved one even though the consequences of doing so are slightly less good than if he had acted to benefit a stranger instead. As Richard J. Arneson says, according to the sophisticated consequentialist, “it can be morally right to form the intention to do what is morally wrong … Sometimes one ought to become a friend, even though this involves disposing oneself to do wrong, because forming this disposition would be acting to produce best consequences” (394). Arneson is quite right to point out that such a claim does not involve the consequentialist in any “paradox or inconsistency” (394). However, most people are reluctant to view friendship and the dispositions that it involves as inevitably an arena of wrongdoing, albeit blameless wrongdoing. If this is the best that consequentialism can do for our reasons to take special care of friends and of loved ones — labeling such action as wrongdoing that is a byproduct of otherwise instrumentally valuable dispositions — then it seems that consequentialism simply cannot capture our deep-rooted sense of our obligations arising from special relationships. (See Jollimore 70–71.)