 Another concern with those Special Relationship accounts that attempt to ground rights and requirements analogous to those of FMS is that they are overinclusive (although see exceptions below). If the relevant relationship is one with those in one’s social community then, depending on how this is interpreted, any animal incorporated into human social communities (e.g., dogs) would gain strong rights, contrary to the commonsense view. If the relevant relationship is instead one with those in one’s species community, then all humans are in a special species relationship with an anencephalic human baby and so, according to such an account, owe it a high level of moral protection. But, as noted earlier, some would find this counterintuitive. A related problem emerges once we notice that humans might have more of a relationship with other “embodied minds” (i.e., any being with both a body and mind, such as an animal) than with human organisms that lack minds (such as an anencephalic baby). The Special Relationship approach would then be committed to claiming that animals have stronger rights than some cognitively impaired humans (McMahan 2002, pp. 225–226). But the account would not welcome these implications of its own approach and, if it did so, it would then suffer the problem of overinclusiveness with respect to animals.