  The relationship between Wiredu's and Gyekye's analyses of personhood is brought out more clearly by considering the status of infants, vis-a-vis personhood. Akan linguistic conventions distinguish infants from full persons on the basis of their lacking intellectual and moral maturity. This aspect reflects the continuous character of personhood stressed by Wiredu. Yet the infant (or onipa) is also accorded a baseline level of respect by virtue of her possessing the okra. In that respect, an infant is entitled to the respect due to any other human, regardless of age, or  capability. (Wiredu &amp; Gyekye 1992)