 Because personal relationship goods are part and parcel of good lives, some believe we have duties to extend our friendship to others if we can (Collins 2013). Onora O’Neill (1988) thinks that adults have a fundamental duty to be kind and cheerful towards children, and involved in their lives, but perhaps the duty could be extended to all individuals. The duty is, originally, incomplete, or imperfect—that is, not owed to all children and up to the agent to judge when to exercise. O’Neill acknowledges that part of the duty can become perfect—and its recipients can acquire corresponding rights—through institutionalization, which is what happens when children are being taken into care; but she doubts that all the moral duties associated with the roles of parent, teacher or social worker can be institutionalized. More generally, one view is that duties with respect to at least some of the personal relationship goods are matters of benevolence rather than justice, and that attempts to institutionalize them would be particularly stigmatizing or otherwise self-defeating (Gheaus 2009; Valentini 2016). Another, possibly compatible, view, defended by Kimberley Brownlee is that the provision of some personal relationship goods is a matter of justice when they are constitutive of minimally good lives. Specifically, her claim is that there is a human right to the unconditional provision of enough opportunities for decent interpersonal contact (Brownlee 2013, forthcoming). With respect to familial relationship goods, Harry Brighouse and Adam Swift (2014) argue that adults who would make adequate parents are owed an opportunity to enjoy the goods of intimate, caring and authoritative relationships with children.