 Beth Preston (2013, 4–7) declines to use the term “artifact”, opting instead for the more open-ended “material culture”. The initial problem she identifies is that phenomena of interest from the point of view of human interaction with the environment do not divide naturally into interactions with artifacts and interactions with other sorts of things. We noted an example of this in  Section 1—intentionally  made paths, which do qualify as artifacts, are used in the same way as unintentionally made paths. It thus seems methodologically wrongheaded to rule the unintentionally made path out of consideration on a definitional technicality. Similarly, residues such as sawdust, whey, or fingerprints often enter into human practices in important ways, but a focus on artifacts as traditionally defined may leave these phenomena out of account as well. Preston also argues that it is precisely the central concepts in a field of investigation that should be left open-ended, on pain of epistemic distortion of the results. For example, defining “mind” very strictly might have ruled the extended mind debate out in advance.