 A third approach, associated with contractualism, sees moral status in terms of the attributes needed for membership in a moral community, or for participation in relationships of mutual recognition and  concern.[7]  It is the capacity for forming such relationships, not their actual formation, which grounds full moral status. A cognitively normal human being would have such status even if he were abandoned on a desert island. This approach, the most clearly symmetrical, treats certain attributes as necessary for moral status not because their mere possession generates moral obligations, but because they are requisites for the kind of relationships in terms of which the proponents of this approach understand moral obligations. This requirement may appear to give cognitive and psychological attributes a more instrumental role than they are assigned by the second approach. It’s not that their mere possession demands respect, but that they enable their possessors to form relationships of which mutual respect is an integral part.