 Occasionally a theorist will say that she is presenting neither an analysis of the ordinary concept of a right, nor merely stipulating a new meaning for the term “right,” but is rather offering some third type of characterization. For instance, Wellman (1995, 136) says that his narrow specification of “a right” is needed to provide “a clearer and more revealing map of the law.” Raz (1986, 166) frames a contrasting “philosophical definition” that, he says, “illuminates a tradition of political and moral discourse in which different theories offer incompatible views of what rights there are and why.” Whether there is room for such a third category of “philosophical definition,” which goes beyond both ordinary analysis and stipulation, is contested (Wenar 2008).