 An alternative approach in the philosophical literature to naturalist/descriptivist/objectivist definitions of disease and health can roughly be termed “normative” or “constructivist”. Most proponents agree that we must define the terms “disease” and “health” explicitly and that our definitions are a function of our values (Margolis 1976; Goosens 1980; Sedgewick 1982; Engelhardt 1986). Hence defining various disease conditions is not merely a matter of discovering patterns in nature, but requires a series of normative value judgments and invention of appropriate terms to describe such conditions. Conversely, health involves shared judgments about what we value and what we want to be able to do; disease is a divergence from these social norms. Normativists believe that their definitions are valid not only philosophically but also reflect actual usage of the terminology associated with disease and health both in common language and among medical professionals. They also claim that this approach more adequately explains how certain conditions can come to be viewed in different ways over the course of history as our values changed despite relatively few changes in our underlying biological theories about the condition, for example homosexuality. Further, they are able to accommodate examples of so-called folk illnesses or culture-bound syndromes such as ghost sickness among some Native American tribes, the evil eye in many Mediterranean cultures, or susto in Latin and South American cultures, as their theories explicitly allow for cross-cultural differences in understandings of disease and health.