  Nonetheless, this is only a challenge to the narrow way in which the Best Interests standard has typically been employed: a more nuanced interpretation of the orthodox view can handle the cases of the never-competent appropriately. The application of Best Interests can, in many instances, procedurally resemble the application of Substituted Judgment because, on any reasonable theory of  well-being, a large part of what counts as good for a person is attaining what she values or succeeding in what she cares about. It is thus not surprising that reconstructing the individual's viewpoint is an important part of a nuanced interpretation of Best Interests. Yet, even though in employing the Best Interests standard one usually must take very seriously the subject's own viewpoint, one is not thereby recreating the autonomous choice the person would have made. This is particularly clear for those who have never been competent: one cannot be respecting their autonomy (at least not on the usual understanding of autonomous choice), since they have never had autonomy. Moreover, even in undertaking to respect their "starting points of decision-making," one would not treat these starting points as entirely decisive. An individual who has never been competent may value something that would be terribly destructive to her other values (and be incapable of realizing this), and so, to protect her, the Best Interests standard would have to focus on those other values. So here again the application of the Best Interests standard diverges from what would most plausibly count as a reconstruction of the subject's own autonomous choice. Given that Substituted Judgment is grounded in respect for autonomy, it is thus clear why, according to the orthodox view, Substituted Judgment makes no sense for the never-competent, and why the orthodox view prescribes for them the Best Interests standard, albeit interpreted in a suitably broad way.