  Finally, while no one has argued that utilitarianism is grounded in reflections on luck, it has certainly been argued that non-luck considerations qualify our obligation to maximize welfare. Fred Feldman, for instance, defends a version of consequentialism that adjusts utility for justice on the basis that a pleasure is more valuable if it is deserved and less valuable, or perhaps even disvaluable, if it is undeserved (Feldman 1997). Given an appropriate account of desert, this position might be looked upon as luck-utilitarianism (or luck-consequentialism). On one version of this kind of view (one differing from Feldman’s), the moral value of an outcome always increases with increasing welfare for individuals. But as is the case with Arneson’s responsibility-sensitive prioritarianism, on this view the moral value of an extra unit of welfare to a person is “greater, the larger the degree to which the person deserves this gain (loss avoidance).”