 Shiffrin’s attempt to drive a wedge into Feinberg’s analogy raises questions of its own. First, one might challenge the assumption that life is a pure benefit. Even if we assume that Amy’s life would be worth living, creating her would be a benefit only on a rather peculiar conception of what a “benefit” entails. Amy is not better off than she otherwise would have been, for there is no way that she otherwise would have been. Furthermore, the argument may prove too much. If one is never justified in harming someone (without their consent) to impose a pure benefit on them, and if existence always involves some form of harm, then it must always be wrong to bring someone into existence. A global form of anti-natalism (see  Section 2.4)  thereby seems to be the price of this solution to the non-identity problem.