Insofar as this is an account that draws from paradigmatic cases of humanity to identify our identity conditions, it can allow that, while there are non-paradigmatic cases of humans that may not be a target of all our practical concerns, they are nevertheless individuals like us and so are certainly appropriate targets of some such concerns (like being named, dressed, and sung to). This explains why humans with profound intellectual disabilities and those in a PVS or with Alzheimer's dementia are still individuals like us, units whose identity is also defined by the web of our practical concerns (Schechtman 2014, Chs. 5–6)