 The desire to have a child free from disability and disease is often considered the least contentious ground for gamete donor selection. Parents and prospective parents, after-all, tend to want the best for their children and diseases and disabilities can make the attainment of a ‘good life’ harder. Given this, and the fact that donor selection, unlike other forms of selective reproduction, raises few thorny questions regarding women’s rights over their own bodies and the moral permissibility of abortion or the destruction of embryos, the dominant position among philosophers regarding gamete selection for the purpose of disability avoidance is one of permissiveness (see for example: Robertson 1994; Glover et al. 1989; Glover 2006; Strong 1997; Bennett 2001; Wilkinson 2010). Robertson (1994) sums up this view well when he states: