 In an attempt to bridge the gaps between subjective and objective good, between seeing women with adaptive preferences as full agents and as victims, and between respecting women’s autonomous choices and promoting their flourishing, Serene Khader defends a perfectionist definition of adaptive preferences (Khader 2011). Khader’s definition invokes objective value in the form of basic flourishing that is defined by some actual (not hypothetical) cross-cultural deliberative process. She defines adaptive preferences as those that are inconsistent with basic flourishing, are formed under conditions nonconducive to basic flourishing, and that we believe people might be persuaded to transform when they scrutinize them and are exposed to conditions more conducive to flourishing (42). This definition is both procedural and substantive, because it identifies preferences as adaptive according to the conditions under which they are formed, as well as the content of the preferences themselves. The underlying premise is the “Flourishing Claim” that when people have options for flourishing, they tend to choose in ways that promote their flourishing (51). By “flourishing,” Khader means “basic flourishing,” or flourishing at a minimal level rather than excellence, since the object is to get cross-cultural agreement. Beyond this, she keeps the concept vague, intending for it to include things like adequate nutrition (62–63). Khader also wants to separate “inappropriately adaptive preferences,” which are harmful to their bearers and adapted to bad social conditions, from merely adaptive preferences, which may not have these features (52–53). She cautions that we cannot read off preferences from behavior, because, in agreement with Narayan and Baber, she believes that women might simply be making the best of available options.