 According to this type of account, a being has FMS if and only if the being has very sophisticated cognitive capacities. These capacities might be intellectual or emotional. Historically, the most famous sophisticated intellectual capacities account was given by Kant, according to whom autonomy, the capacity to set ends via practical reasoning, must be respected (see the entry on  respect)  and grounds the dignity of all rational beings ([GMM], pp. 434, 436, Prussian Academy pagination). Beings without autonomy may be treated as a mere means (p. 428). For a contemporary version, see Quinn (1984, pp. 49–52) who claims that the capacity to will (his term for autonomy) is sufficient for rights of respect. Other intellectual capacities that have been suggested, even if not always embraced, as grounding what we call FMS include the following: the capacity for self-awareness (McMahan 2002, pp. 45 and 242) or awareness of oneself as a continuing subject of mental states (Tooley 1972, p. 44); being future-oriented in one’s desires and plans (one could draw on Singer 1993, pp. 95 and 100, though insofar as his own view is utilitarian it does not fall into section 5.1); capacity to value, or, more specifically, “to appreciate the value of valuable things” (Buss 2012, p. 352); “being good for ourselves in virtue of the capacity to value” (Theunissen 2020, pp. 126–127); capacity to bargain, and to assume duties and responsibilities (all part of a longer list in Feinberg 1980, p. 197). On the emotional side, one sophisticated capacity that has been proposed is the capacity to care, as distinguished from the mere capacity to desire. (Jaworska (2007) posits this as sufficient but perhaps not necessary for FMS.) There are also combination views that appeal to both intellectual and emotional sophisticated cognitive capacities as necessary and sufficient for FMS (Feinberg 1980, p. 197).