 Second, it is important, methodologically speaking, not to infer moral status (full or otherwise) simply from the degree of wrongness or badness of an act, from the existence of rights, or from the strength of reasons in favor of the act (including omissions). For example, it might be worse for a parent to kill his own child than a stranger’s child, but that does not mean that the children have different moral status. The child has a right that her parent not kill her, in virtue of the special relationships between parents and their children, but this is in addition to, and separate from, the right not to be killed that the child has in virtue of her moral status. Or, to take another example, there may be a large difference in the strength of reasons to save each of two beings from death, but this difference may have little to do with the moral status of the beings. Both McMahan (2002) and Singer (1993) hold, on quite different grounds, that death is not very bad for most animals, while it is very bad for ordinary adult human beings. Accordingly, on their views, the reason to save an ordinary adult human being from death is much stronger than the reason to save, say, a rabbit from death. But this is not itself evidence of a higher moral status of the human being. The vast difference in the benefits of aid in the two cases could, on its own, lead to a difference in the strength of reasons, which would be fully compatible with the claim that the human and the rabbit have the same moral status. (Of course, one can hold, on other grounds, that they in fact have different status, as McMahan himself does.)