 The phenomenon of the precariousness of existence is nicely illustrated in Parfit’s depletion case. Suppose that agents as a community have chosen to deplete rather than conserve certain resources. The consequences of that choice for the people who exist now or will come into existence over the next two centuries will be “slightly” better than under a conservation alternative (Parfit 1987, 362; see also Parfit 2011 (vol. 2), 218). Thereafter, however, for many centuries the quality of life would be much lower. “The great lowering of the quality of life must provide some moral reason not to choose Depletion” (Parfit 1987, 363). Surely agents ought to have chosen conservation in some form or another instead. But note that, at the same time, depletion seems to harm no one. While distant future people, by hypothesis, will suffer as a result of depletion, it is also true that for each such person a conservation choice (very probably) would have changed the timing and manner of the relevant conception. That change, in turn, would have changed the identities of the people conceived and the identities of the people who eventually exist. Any suffering, then, that people endure under the depletion choice would seem to be unavoidable if those people are ever to exist at all. Assuming (here and throughout) that existence is worth having, we seem forced to conclude that depletion does not harm, or make things worse for, and is not otherwise “bad for,” anyone at all (Parfit 1987, 363). At least: depletion does not harm, or make things worse for, and is not “bad for,” anyone who does or will exist under the depletion choice.