 If we answer this question in the affirmative, we must of course then take up the challenge of explaining just how acts that make things worse for no one can be wrong. Classical utilitarians think we can meet this challenge with ease. They would quickly agree that the person-based intuition is false and could indeed put that fact forward to bolster their position that moral law is impersonal in nature and that aggregating wellbeing levels across particular populations at the relevant worlds is exactly the right way to determine whether an act is permissible or one world is better than another. Some non-consequentialists might also be happy to accept the result that the person-based intuition is false. They might consider that result to support their position that wrongdoing must be grounded in facts about the agent’s character, motives or intentions and not in the consequences the act under scrutiny generates for any particular person. Still other impersonalists – philosophers, for example, who reject classical utilitarianism (perhaps on the ground that it leads to the repugnant conclusion; see the entry on the  repugnant conclusion)  but remain compelled by the idea that acts, as opposed to agents, are to be evaluated in light of their consequences – face a more serious challenge. They must identify a “Theory X” (Parfit 1987, 378) that accounts for the wrongdoing within a consequentialist framework but does not bring to bear either the principles of classical utilitarianism or any pre-analytic sense we think we have that the choice under scrutiny has made things worse for, or harmed, or failed to maximize wellbeing for, the people who have been made to suffer by that wrong choice.