 Other authors focus on non-species relationships, either as sufficient conditions for FMS or as merely enhancers of moral status. Kittay (2005) holds that the biosocial relation of being someone’s child is sufficient for FMS while Stienbock (1992, pp.9, 13, and 69–70) maintains that being someone’s child only enhances one’s moral status. So, for example, having a well-being, sentience, or consciousness (all of which both animals and humans have) might be sufficient for some moral status (e.g., weak rights not to be harmed and to be aided), but the status is full (e.g., the rights are at full strength) when the individual is in a specific relationship with a moral agent. Instead of being someone’s child, the relationship might be co-belonging to a community where the community’s membership requirements need not be strictly biological, but could be both biological and cognitive (see Quinn’s discussion of rights of humanity 1984, pp.32–33 and 50–54), or both biological and social (Warren 1997, p. 176).