One can acknowledge that, in general, our attachments are reason-giving only if the objects of those attachments are valuable independently of our being attached to them, and that this is no less true of an attachment to humanity than it is of any of our other attachments. One can also acknowledge that, in consequence, all people have at least some attachment-independent reasons with respect to humanity, whether or not they exhibit the distinctive form of attachment that I am calling a love of humanity. Yet it does not follow from these acknowledgements that one is committed to the existence
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