Nussbaum (2000: 70–77; 2006: 78–81) justifies this list by arguing that each of these capabilities is needed in order for a human life to be “not so impoverished that it is not worthy of the dignity of a human being” (2000: 72). She defends these capabilities as being the moral entitlements of every human being on earth. She formulates the list at an abstract level and advocates that the translation to implementation and policies should be done at a local level, taking into account local differences. Nussbaum argues that this list can be derived from a Rawlsian overlapping consensus and stresses that her list remains open-ended and always open for revision (Nussbaum 2000: 77), yet other philosophers have taken issue with her claim that this would result in a form of political liberalism (Barclay 2003) or have argued that this leaves insufficient scope for democratic deliberation and respect for agency in her capability approach (e.g., Crocker 2008; Robeyns 2003; Sen 2004a, 2004b). Yet this strand of critique has itself been criticized for not understanding the proper role of philosophy and the normative and political status of Nussbaum’s proposal (Claassen 2011).