  DeGrazia could respond that, were they to do so, it would follow that human borderline persons (he gives the example of an 18 month toddler) would also have significantly reduced moral status, which is false (ibid., 322). But there are two problems with this reply. First, it begs the question of why, on his view, there isn’t a large difference in moral status between human borderline persons and human paradigmatic persons. The fact that large variations in personhood-relevant properties do not seem to affect the moral status of humans might support a very coarse-grained or threshold view of moral status, but it might instead indicate that personhood-relevant properties are not as central to moral status as the Unequal Consideration Model and the Unequal Interest Model posit (Kittay 2005). Second, if, as this response presupposes, the lack of personhood-relevant properties of a non-human reduces its moral status only if the same lack of personhood-relevant properties would reduce to the same degree the moral status of a human, then the range of non-humans with full or near-full moral status is much larger than DeGrazia seems willing to concede. After all, despite the near complete absence of personhood-relevant properties of a healthy but premature infant or an elderly person in the late stages of dementia, such individuals have full or near-full moral status and are owed significant protections against being harmed in research (even though their cognitive capacities might affect what kinds of treatments are harms). Extending full or near-full moral status to all non-humans who satisfied such a minimal threshold would have implications comparable to those of the view that moral status is a binary property, and defenders of animal research would find them equally implausible.