 The comparativist interpretation of the distinction between “impersonal” and “person-affecting” theories is not the only one proposed in the literature. What the different theories that have been proposed under the banner of a person-affecting morality have in common, however, are that they are welfarist theories that count people’s welfare differently depending on the temporal location or the modal features of their lives. Apart from comparativists, we have presentists who draw a distinction between presently existing people and non-existing people (Narveson 1973; Heyd 1988); necessitarians who distinguish between people who exist or will exist irrespective of how we act and people whose existence is contingent on our choices (Singer 1993); and actualists who differentiate between people that have existed, exist or who are going to exist in the actual world, on the one hand, and people who haven’t, don’t, and won’t exist, on the other (Bigelow and Pargetter 1988; Warren 1978; Parson 2002; for a critical discussion of actualism, see Carlson 1995; Arrhenius 2000b; Bykvist 1998, 2007b; Hare 2007; Howard-Snyder 2008). These theories, apart from problems of their own, run into problems analogous to the problems of comparativism discussed above. For instance, presentism, in its strict guise according to which we only take into account the welfare of presently existing people, implies that any very small gain for present people outweighs any loss for future people, irrespective of how big it is. Again, a less strict interpretations of presentism (Dasgupta 1988, 1994) can to a certain extent avoid this and related problems, but at the price of implying the Repugnant Conclusion again.