 In other ways, however, it seems to be significantly out of step with both the letter and the spirit of social models of disability. On this definition, a condition which is only harmful in virtue of social prejudice would not be a disability. Even the softer social model implicit in the Americans with Disabilities Act allows that some people are disabled solely in virtue of being “regarded as” impaired; those in that group who experience discrimination as a result would still not be “disabled” on Kahane and Savulescu’s view. Just how out of step this judgment is with the usual commitments of the social model, may depend on the relative importance it places on prejudice as compared to other factors in producing disability disadvantage. A social model that cleaves closely to a “minority group” understanding of ableist injustice may find that this definition excludes the paradigm cases of disability, people who experience gross or net reductions in advantage due to prejudicial phenomenon like stigma and intentional exclusion. A “human variation” account of most disability disadvantage would see more possibility for people to be disadvantaged by non-prejudicial mismatches between atypical bodies and societies built for typicality, since this account will say that many of the welfare costs experienced by people with atypical bodies are not a result of prejudicial attitudes per se, even if they often reflect structurally unjust failures of inclusion.