The important point is this. From the fact that our reasons of beneficence have an attachment-independent source, it does not follow that their content must be understood along utilitarian or axiological lines. It does not follow even if we assume that, with respect to the future of humanity, our reasons of beneficence are more extensive than the limited interpretation would allow. If there is some reason to conceive of these reasons in utilitarian or axiological terms, it must come from somewhere else. There is no direct route from the bare fact that humanity is valuable to a conception of
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