 One salient issue outside the article’s purview is that of the scope of “others” in the prescription not to treat others merely as means. Does Kant embrace among these others all genetically human beings, including human embryos and individuals in a persistent vegetative state, or does he limit the others to beings who have certain capacities, for example, that to set and rationally pursue ends (Kain 2009; Sussman 2001)? How should Kant or other theorists set the scope of those whom we ought not to treat merely as means? Should we include some non-human animals (e.g., chimpanzees or dolphins) among them? How should we determine to whom to grant this moral status? 