  Insofar as “prenatal diagnosis presupposes that certain fetal conditions are intrinsically not bearable” (Lipmann 1991, p. 25), we operate within the realm of “negative” eugenics—the selection against unwelcome traits associated with disease and disability. But the genetic testing of fetuses and embryos has already moved beyond this. Selective abortion and implantation decisions are made to obtain a child who is the correct gender or a prospective tissue donor (Kahn and Mastroianni 2004). A brief internet search reveals that selection of donor sperm or ova goes even further along “positive” eugenic lines (eye and hair color, race and ethnicity, SAT scores, height, musical ability, etc.); this demonstrates the central role consumer demand will play in any new eugenics, calling to mind Robert Nozick's (1974) famous image of a “genetic supermarket” (p. 315n). There is extensive ethical debate about of what “responsible” procreative decision-making consists in the context of genetic testing and selective abortion/implantation. It is argued that parents should prevent children being born with conditions that will cause severe pain and suffering (Brody 2002), that parental decisions should not restrict the autonomy of children-to-be by compromising their right to an open future with as few limitations as possible (Davis 2001), that parents should implant embryos without genes associated with disease and disability to avoid doing harm (Harris 2001), and even that parents should select the “best child”—ostensibly the “most intelligent”—of those they could possibly have (Savulescu 2001). It is also argued that responsible parenting involves an unconditional acceptance inconsistent with the willingness to commit to having only a certain kind of child (Vehmas 2001), and that it should not be assumed that being born with a disability need be detrimental “either to an individual's prospects of leading a worthwhile life, or to the families in which they grow up, or to society at large” (Parens and Asch 1999). Often embedded in these debates is the conundrum that complicates wrongful birth and wrongful life lawsuits: under what conditions can we say an individual has been wronged in the context of genetic testing and selective abortion/implantation when that individual would not otherwise have existed (Brock 1995)? A condition would have to be severe indeed for nonexistence to be preferable to existence with the condition. This provides leeway to argue that parents do no wrong when they refuse prenatal testing/selective abortion or PGD/selective implantation, or even make use of these technologies to choose children who, like themselves, will have congenital deafness or  dwarfism.[49]