 Consider a pair of scenarios called Rescue I and Rescue II (1984 [MD 80]). In both cases, we are driving a jeep along a sea shore and have the chance to save various configurations of stranded people from an incoming tide. In the first case, we are about to save one person from the tide, and spot five others whom we can save, but we cannot save both. In Rescue II, we can save five, but to reach them we would for some reason would have to run over one person, killing him. Foot believes that there is a morally significant difference between these cases. She thinks it is impermissible to save the five in Rescue II; whereas it is permissible (at least) to save the five in Rescue I. On Foot’s view, the significant difference lies in the fact that in Rescue II, saving the five would require initiating a causal sequence that kills one. In Rescue I, by contrast, saving the five is permissible because in this scenario we allow a deadly causal sequence that we did not initiate to run its course. This is not to say that all instances of allowing deadly causal sequences to run their courses are permissible, or that the distinction between doing and allowing always makes a difference to the moral status of an action. The claim is only that the distinction sometimes makes a significant moral difference, as it does in this pair of cases. According to Foot, “it takes more to justify an interference than to justify the withholding of goods and service” (1984 [MD 83]). At the very least, this means that it is impermissible to kill one person to save another.[5] This distinction relates to the distinction between negative rights, rights to non-interference, versus positive rights, which obligate others to provide some service. Negative rights would enjoin others not to initiate a fatal causal sequence, and positive rights may give rise to an obligation to prevent a fatal causal sequence from running its course. Foot’s contention is that negative rights carry greater weight than positive rights.