 Understood in this way, classification schemes such as those proposed by Hilpinen and Dipert could, in principle, constitute a perfectly adequate response to the continuum problem. It would, of course, be nice to have a commonly accepted scheme in philosophy—or better yet, a scheme shared with the other disciplines that study artifacts and material culture. But even failing that, classification schemes grounded in clear methodological considerations would be helpful, even if the methodological considerations varied from scheme to scheme. Unfortunately, it appears that the main consideration driving the schemes proposed so far is merely the desire to shore up the traditional ontological distinction between artifacts and naturally occurring objects. This leaves the methodological challenge voiced by Sperber and Miller unanswered. What do we need this distinction for? Does it help us understand how objects function in human life and culture, or does it actually hinder this understanding? If the latter, would other distinctions serve us better? The continuum problem does not, pace Sperber, prove that there are no good methodological considerations in favor of maintaining the ontological divide between artifacts and naturally occurring objects. But in light of the “epistemological” (Reydon 2014) or “practice” (Kendig 2016) turn in the recent literature on natural kinds, it does show that we cannot assume that “artifact” itself is a pure, natural kind, identifiable on ontological grounds alone. In short, there is no guarantee that the standard definition of “artifact” with which we started this section expresses anything like a traditional essence. We are thus left with more questions than answers in the matter of definition.