 One attribute—the potential for any other individual attribute held to suffice for full moral status—comes much closer to full inclusion (Kumar 2008). But it faces three formidable problems. As Joel Feinberg (1986) famously argued, the fact that someone has the mere potential for an attribute does not warrant treating him as if he actually possessed it. If potential has moral significance, it cannot be directly inferred from the moral significance of that which it actualizes. Further, some human beings never have the potential for any individual attribute held to suffice for full moral status, in any sense of “potential” that would distinguish them from many non-human animals (McMahan 2008, 91–92). As debates about the moral status of the fetus suggest, it is not at all clear when a being has the “potential” for an attribute. The claim that someone has potential is a counterfactual: in some other circumstances, perhaps a later life-stage of the individual, the person would have the attribute. This brings in difficult questions about the scope of such counterfactuals. On a broad enough construal, every living being has the potential to develop the relevant attributes in a sufficiently different possible world, and so has full moral  status.[8] 