 Keep in mind that, as with the threshold conception, the scalar conception of moral status is not tied to any particular account of what grounds moral status – it applies to any X that is proposed to ground moral status. Moreover, a scalar conception might not only pay attention to (i) how much of X a being has or displays, as described in the case above with the capacity to value. It also might attend to (ii) how many morally relevant features a being has. One version of (ii) focuses on features that on their own give rise to the same degree of moral status (Arneson [1999] alludes to such a view). Suppose, for example, that the capacity to value and being a member of the human species each on their own grounded n-degree of moral status. A scalar approach might hold that if a being has both these features, it has a higher moral status than a being that has only one. Another version of (ii) would allow for cases like this: suppose the capacity for preferences grounds a certain degree of moral status, while the capacity for consciousness grounds a lesser moral status. Yet, someone of a scalar frame of mind might think that the two together give a slightly higher degree of status than the capacity for preferences alone.