 How persuasive is this case for the higher-brain approach? One might challenge the assumption that prudential, as opposed to moral, considerations ought to be decisive in adopting a standard for human death. On the other hand, as suggested in our discussion of the previous argumentative strategy, moral considerations may not favor a particular standard of death except insofar as they rest on prudential considerations—our present concern. But even if we accept the claim that human death should be understood on the basis of prudential values, we confront the prospect of reasonable pluralism about prudential value. While supporters of the higher-brain approach (who tend to be liberal intellectuals) are likely to have prudential values in line with this approach, many other people do not. If a patient has a stake in his family's need for closure should he enter a PVS—an interest that may be self-regarding as well as other-regarding—this fact would count against allowing the PVS to constitute death in his case. If an Orthodox Jew or conservative Christian believes that (biological) life is inherently precious to its possessor, even if the individual cannot appreciate its value at a given time, this would count against the higher-brain standard in the case of the individual in question. Perhaps, then, the appeal to prudential value favors not the higher-brain standard for everyone but a pro-choice view about standards of death. A jurisdiction might, for example, have one default standard of death but permit conscientious exemption from that standard and selection of a different one within some reasonable range of options (Veatch 2019).