  A more nuanced view here would hold that it is only cases of extreme need—where life itself or serious bodily harm is at stake—that can create such obligations between perfect strangers. Where needs are less severe—for example our psychological needs for love or moral support—the obligation to meet them falls only on those already connected to the person in need. There is a parallel here to the debate in political morality about the obligations of states to meet the needs of those inside and outside their borders, respectively. One view is that states are required to meet a quite extensive set of needs on the part of their own citizens (including, for example, needs for elaborate and expensive forms of medical treatment), whereas their obligations to outsiders are more limited, and confined to cases such as famine or epidemic where lives are at risk. Others would challenge this distinction, and argue that where needs are at stake states have a duty to be impartial, so that if state \(S\) is for some reason unable to meet the extensive needs of its own citizens, other states have a  duty to step in and fill the gap (See   global justice).