 In addition to the question of what constitutes authenticity, there has been debate over its attainability and value. Those who question its attainability point to our historical distance from the creation of some works (Young 1988). We may no longer be able to read the notation in which the work is recorded, or construct or play the instruments for which it was written. If so, full authenticity is not attainable. But we rarely have no idea about these matters, and thus we might achieve partial authenticity (S. Davies 2001: 228–34). Those who question the value of authenticity often target kinds other than work-instantiation. For instance, one might question the value of producing a performance that authentically captures the sound of performances as they took place in the context of a work’s composition, on the basis that musicians were not as highly skilled then as now, for instance (Young 1988: 229–31). Such arguments, though, have no consequences for the value of work-instantiation. Some argue that although we might attain an authentic instance of a work, the idea that we might thereby hear the work as its contemporaries heard it is wishful thinking, since the musical culture in which we are immersed enforces ways of listening upon us that we cannot escape (Young 1988: 232–7). Thus the point of such authenticity is questioned. In response, we may consider not only the possibility that we are in a better position to appreciate historical works than contemporary ones, but also the remarkable flexibility people seem to show in enjoying many different kinds of music from throughout history and the world (S. Davies 2001: 234–7).