  Nussbaum’s list of the seven features involved in objectification and the relations that exist between them provides perhaps the most systematic analysis of the concept of objectification to date. But Papadaki has argued that Nussbaum’s conception is too broad (Papadaki 2010a). A person is objectified, according to Nussbaum, if they are seen and/or treated as an object (in one or more of the seven ways that she mentions). If every time a person is treated (or merely seen) by another, say, as an instrument (not a mere instrument) for some further purpose, we take it that the person in question is objectified, then it seems that in our daily lives we objectify nearly everyone, including ourselves. Inevitably, we use each other and ourselves instrumentally all the time (for instance, I use a taxi driver as a means to get to my destination, I use myself as a means to prepare a meal, etc). Papadaki argues that if objectification is to be a meaningful concept, we need to restrict it. Halwani is also in favor of a narrower conception of objectification. He argues that we are better off with a definition of objectification that includes “only treatment or behavior towards someone”. According to this view, if someone merely sees or regards another in a sexual way, there is no objectification. Such a definition, Halwani suggests, “…is less cluttered and more accurately reflects the problem with objectification: its impact on the objectified (often thought as victims)” (Halwani 2008, 342 and Halwani 2010, 187–8). He believes that we are better off arguing that, in Nussbaum’s positive objectification cases, there is no objectification to begin with. This is better than “engaging in mental gymnastics to try to show that there is objectification but that it is okay or good” (Halwani 2010, 197). Nussbaum herself seems to be concerned, at times, about her objectification category being too inclusive. For example, she states that sometimes we do not treat the occurrence of only one of the seven notions on her list as sufficient for objectification (Nussbaum 1995, 258). However, Papadaki suggests, she does not give us enough guidance as to how we can decide whether objectification is present when a person is treated in one of the seven ways she mentions. In addition, she suggests that once objectification’s association with the morally problematic is weakened, there is the risk that the fight against (negative) objectification might be undermined (Papadaki 2010a, 27–31).