  Such individuals usually are exempted from philosophy's scope as, for example, when epistemological theory discounts the judgments of blind people as irrelevant or unimportant to philosophical accounts of empirical knowledge, as philosopher Magee dismisses philosopher Milligan.. And people who lack abstract thinking skills, thereby diverging from the kind of human capability philosophers themselves exercise so well and enjoy so greatly, usually are dismissed as unimportant, that is, as not rising to philosophical considerability. People whose cognitive anomalies impede them from arriving at and articulating complex and rationalized accounts of their own good very often are not accorded full status, and sometimes even are denied considerability, by moral and political theories, including pluralistic liberal theories committed to respecting citizens' diverse values. (See McMahan 2005 and Kittay 2005) Yet, as Francis and Silvers (Francis and Silvers 2007, Silvers and Francis 2009) have pointed out, normally autonomous individuals do not arrive at, nor do they express, notions of their own good in isolation from, or independent of, their interactions with other people.  Conceptualizations of the good of cognitively impaired people, developed through structurally similar collaborative interactions between them and others, deserve equal consideration in moral and political philosophy. 