 That said, few philosophers seem inclined to defend this way of defining disability. Many philosophers are skeptical of the analytic division between facts about bodily function and social and ethical norms, arguing that there is no way to define disease or pathology independent of “normative” considerations (Wakefield 1992; Kingma 2007; entry on  concepts of health and disease).  Those sympathetic to the claims of the disability may have more specific qualms, as well. Those attracted to the “human variation” version of the social model may be skeptical that all of the bodily difference that make for disability are statistically atypical in the required way, e.g., very common or universal conditions like age-related hearing loss or atherosclerosis. Those who tend more to a “minority group” model will tend to see the bodily differences that matter to disability as perceived or represented difference, rather than actual difference. And anyone with any sympathy to the social model at all will tend to think that, as-so-far stated, this definition puts its philosophical precision in the wrong place: that it is at least as important to understand what social, moral, and legal effects characterize disability as to understand which sorts of causes these effects must have to count as “disabling”.