 For Helen Meekosha and Russell Shuttleworth, critical disability theory necessarily includes four primary principles, as follows (2009: 52). First, “critical social theory is irreducible to facts”, meaning that the methods of such a theory outstrip quantitative analysis and reject reduction to the quantitative; further, such theory rejects “atheoretical, context-free science”, claiming that such science is an inappropriate way to access phenomena under analysis (2009: 52; see also Samuels 2014). Second, “critical social theory links theory with praxis in the struggle for an autonomous and participatory society” (2009: 52). This praxis involves viewing autonomy as “emancipation from hegemonic and hierarchical ideologies” rather than reducing autonomy to independence, as was common in disability theorizing in the 1970s–1990s (2009: 52–53). Third, “critical social theory is self-aware of its historicity”, meaning that it sees its own work as embedded within a time and place, reflexively targeting itself with the historical analysis it applies to social structures and institutions (2009: 53–54). Fourth, “critical social theory engages in dialogue among cultures”; on this point, Meekosha and Shuttleworth “call for an explicit dialogue with human rights and emancipatory thinking from the diversity of cultures” and hope to avoid “projecting an international ideal” from Western to non-Western cultures (2009: 54).