 One could hold either a threshold or scalar conception of moral status, although FMS is a threshold conception. Suppose, for example, that the capacity to value (which we will use as shorthand for the capacity to make an evaluative judgment) were a sufficient ground for having a high degree of moral status. According to the threshold conception, if the capacity to value grounds a high degree of moral status, then any being that has this capacity, regardless of how often or how well it can exhibit this capacity, has the same moral status as any other being with this capacity. A being that could recognize only one value among many, and could only value it on rare occasions, would have the same moral status as a being that could recognize many valuable things and value them on every relevant occasion. If the capacity to value is not only sufficient but necessary for a high degree of moral status, then all beings lacking this capacity would not have this high degree of moral status. However, the threshold conception would nevertheless leave it open whether having some other feature, such as the mere capacity to have preferences, might be grounds for a lesser degree of moral status. (Having preferences is different from making an evaluative judgment; only the latter involves thinking of something as good, worthy, and requiring defense [Watson 1975]. As Watson notes, the strength of one’s preference needn’t at all reflect that one values it or the degree to which one values it.)