 We recognize that there are objections to the use of stipulation to sidestep these difficult empirical issues. Disability scholars insist that philosophers must recognize that the terms they use will inevitably be taken to refer to actual human beings, so that they cannot stipulate away concerns about hurt and misinterpretation (Kittay 2005; Wong 2007). Moreover, the prevalence of individuals who actually satisfy their stipulations has relevance to morally significant policy issues, such as the costs and benefits of more inclusive educational practices. Nevertheless, we will rely on the stipulation that we have made about radical cognitive disability, in part because the assumption that some human beings are radically disabled is shared by many of those who argue for the full moral status of all human beings. 