 Even if this argument persuades us that death is more process-like than event-like—and to do this it must persuade us that it is death itself, not dying, that is process-like—it does not follow that we ought to draw several lines for the determination of death. Consider the confusion that would likely result from such statements as “Grandmother is partly dead, but less dead than Grandfather, although he's not fully dead.” People are so accustomed to thinking of life and death as mutually exclusive, exhaustive sets that there would be considerable practical advantage in insisting on some sensible line that demarcates death in this way. It is true that disaggregating adulthood poses no insuperable practical difficulties, but death is importantly different. For we generally assume that one goes out of existence (at least in this world) at death, a rather momentous change with—at least in the status quo—far-reaching social and legal ramifications. Confusion as a result of plural lines for death may be more troubling and more likely, for the idea of someone's only partly existing is of questionable intelligibility. On the other hand, a proponent of disaggregating death might reply that (1) we could either reserve the language of death for the traditional standard or get used to the language of someone's being partially dead, and (2) we should appreciate that existence is sometimes partial as in the case of a half-assembled car.