 Parfit’s (1997) priority view accordingly calls for a focus on improving the situation of society’s weaker and poorer members, and indeed all the more urgently the worse off they are, even if they can be less helped than others in the process. Parfit (1995) distinguishes between egalitarianism and prioritarianism. According to prioritarians, benefiting people is more important the worse off those people are. This prioritising will often increase equality, but they are two distinct values, since in an important respect equality is a relational value while priority is not. However, egalitarians and prioritarians share an important feature, in that both hold that the best possible distribution of a fixed sum of goods is an equal one. It is thus a matter of debate whether prioritarianism is a sort of egalitarianism or a (decent) inegalitarianism. In any case, entitlement-based non-egalitarian arguments can practically result in an equality of outcome as far-reaching as egalitarian theories. Hence the fulfillment of an absolute or non-comparative standard for everyone (e.g. to the effect that nobody should starve) frequently results in a certain equality of outcome, where such a standard comprises not only a decent but a good life. Consequently, the debate here centers on the basis – is it equality or something else? – and not so much on the outcome – are persons or groups more or less equal, according to a chosen metric? Possibly, the difference lies even deeper, in their respective conceptions of morality in general.