 Secondly, even if – for the sake of argument – the question is left open as to whether demands for distribution according to objective needs (e.g. alleviating hunger) involve non-comparative entitlement-claims, it is nonetheless always necessary to resolve the question of what needy individuals are owed. And this is tied in a basic way to the question of what persons owe one another in comparable or worse situations, and how scarce resources (money, goods, time, energy) must be invested in light of the sum total of our obligations. While the claim on our aid may well appear non-relational, determining the kind and extent of the aid must always be relational, at least in circumstances of scarcity (and resources are always scarce). Claims are either “satiable” (Raz 1986, p. 235) – i.e., an upper limit or sufficiency level can be indicated, after which each person’s claim to X has been fulfilled – or they are not. For insatiable claims, to stipulate any level at which one is or ought to be sufficiently satisfied is arbitrary. If the standards of sufficiency are defined as a bare minimum, why should persons be content with that minimum? Why should the manner in which welfare and resources are distributed above the poverty level not also be a question of justice? If, by contrast, we are concerned solely with claims that are in principle “satiable,” such claims having a reasonable definition of sufficiency, then these standards of sufficiency will most likely be very high. In Frankfurt’s definition, for example, sufficiency is reached only when persons are satisfied and no longer actively strive for more. Since people find themselves ourselves operating, in practice, in circumstances far beneath such a high sufficiency level, they (of course) live under conditions of (moderate) scarcity. Then the above mentioned argument holds as well – namely, that in order to determine to what extent it is to be fulfilled, each claim has to be judged in relation to the claims of all others and all available resources. In addition, the moral urgency of lifting people above dire poverty cannot be invoked to demonstrate the moral urgency of everyone having enough. In both forms of scarcity – i.e., with satiable and insatiable claims – the social right or claim to goods cannot be conceived as something absolute or non-comparative. Egalitarians may thus conclude that distributive justice is always comparative. This would suggest that distributive equality, especially equality of life-conditions, should play a fundamental role in any adequate theory of justice in particular, and of morality in general.