  To account for the misfit between philosophical paradigms and their realities, the testimony or example of outliers such as blind people, and people with Down Syndrome or Williams Syndrome, typically is disallowed on the ground that it must be inherently flawed where it challenges or deviates from philosophical theory. Yet to disregard the standpoints, and thereby the performances and reports of the experienced world, of unusual people impoverishes philosophizing by diminishing the epistemological adequacy of philosophical accounts. Further, as an application of Miranda Fricker's analysis of epistemic injustice shows, the practice of systematically discounting belief claims made by people with disabilities should be condemned as testimonial injustice: individuals are wronged based on their disability status when they when they aspire to roles as knowers (see Fricker 2009). Nor, to apply a lesson from feminist philosophy of science, can objective knowledge about disability be produced unless disabled people, including people with cognitive disabilities, are fully respected members of the community of inquirers (see Longino 2001). Francis and Silvers have proposed an approach to constructing ideas of the good with full respect for and inclusion of the viewpoints of severely disabled persons (Francis and Silvers 2006, Silvers and Francis 2009).