 Other feminists have concerns about Nussbaum’s approach, however. Susan Moller Okin objects to the narrative approach that Nussbaum introduces in Women and Human Development insofar as it relies on retelling the experiences of two poor Indian women, Vasanti and Jayamma. Okin points out that despite the sort of cross-cultural dialogue in which Nussbaum thinks feminists should engage (Nussbaum 2000, 7), she rarely quotes these women directly and refracts their views through her own (Okin 2003, 295). From where, then, does Nussbaum’s checklist of capabilities come? Okin calls her idea of a fully human life “highly intellectualized” and maintains that the capacities central to it “seem to derive far more from an Aristotelian ideal than from any deep or broad familiarity with the lives of women in the less developed world” (203, 296). Likewise, while Alison Jagger thinks the narrative approach may be anodyne as long as it is meant simply heuristically, she argues that there is little evidence that Nussbaum’s list of capabilities reflects anything like a consensus or even overlapping consensus of “people across the world who are reasonably well-informed and uncoerced” (2006, 313). Rather, in spite of a long list of interlocutors, Jagger thinks Nussbaum pays insufficient attention to questions of inclusiveness and representation. 