 Of course, it could simply be the case that all else equal, people with severe cognitive disabilities do have lower levels of well-being than people without these disabilities. But all else need not be equal: it may be that many people with cognitive disabilities can achieve levels of well-being as high as others if they receive certain forms of support. For example, recognizing that cognitively disabled persons may require assistance if they are to develop and carry out conceptions of the good life, Nussbaum (2006, 2009) and Francis (2009) have proposed structured ways of assisting them to do so. Nussbaum suggests that people with even severe cognitive disabilities can have representatives or surrogates who enable them to participate, at least vicariously, in most social and political activities (2009; but see Wasserman and McMahan 2012 for limits on meaningful surrogate agency); Francis discusses “mental prostheses” that aid in constructing a personal conception of the good. She offers, as an example of a mental prosthesis, an actual device that allows people with Alzheimer’s to locate objects in their houses by touching an icon on their computer screen. The use of that device would not deny the user agency in locating the device, any more than a prosthetic foot would deny its bearer agency in running (Francis 2009: 203–204). Such a device could also allow cognitively disabled persons to communicate their preferences, but it is unclear how it enables them to form a conception of the good.