 None of these objections arise on animalism, the view that we are organisms. This does not imply that all organisms, or even all human organisms, are people: as we saw earlier, human embryos and animals in a persistent vegetative state may not count as people. Being a person may be only a temporary property of you, like being a student. Nor does animalism imply that all people are organisms. It is consistent with the existence of wholly inorganic people: gods or angels or conscious robots. It does not say that being an animal is part of what it is to be a person (a view defended in Wiggins 1980: 171 and Wollheim 1984: ch. 1 and criticized in Snowdon 1996). Animalism leaves the answer to the personhood question entirely open. (It is consistent, for instance, with Locke’s definition quoted in section 2.)