 Another possibility regarding the person/organism relationship is that the human organism constitutes the person it eventually comes to support (Baker 2000). One might even claim the legitimacy of saying—employing an “is” of constitution—that we are animals (or organisms), just as we can say that a statue constituted by a hunk of bronze, shaped in a particular way, is a hunk of bronze (ibid). Challenges to this reasoning includes doubts that we may legitimately speak of an “is” of constitution; if not, then the constitution view implies that we are not animals after all. Another challenge, which applies equally to the view that we minds are parts of organisms, concerns the counting of conscious beings. On either the constitution view or the part-whole view, you are essentially a being with the capacity for consciousness. Closely associated with you—without being (identical to) you, due to different persistence conditions—is a particular animal. But that animal, having a functioning brain, would also seem to be a conscious being. Either of these views, then, apparently suggests that for each of us there are two conscious beings, seemingly one too many. Despite such difficulties as these, the thesis that we are essentially minded beings remains a significant basis for the higher-brain approach to human death.