  Advocates of liberal or new eugenics agree that past eugenic practices were morally wrong and should not be repeated. However, they contend that the use of current reprogenetic technologies does not share any of the morally impermissible features of such past eugenic programs (Silver 1997; Agar 2004; Harris 2007; Savulescu and Kahane 2009). They argue that current practices do not involve the morally troubling characteristics of their historical predecessors. First, reprogenetic technologies and practices are individual in nature rather than state-sponsored. The intended benefit of any reprogenetic intervention is individual/private welfare (that of the child-to-be or of the family), rather than the welfare of the state. Second, they are premised on individual liberty, the freedom of parents to choose according to their own values and conceptions of the good life. The state does not mandate contraception, sterilization, prenatal testing, abortion, or any other form of eugenic intervention (note: there are potential exceptions in which judges or states have offered long-term contraception such as Norplant as a condition of probation related to a criminal offense or for the continued provision of welfare, see e.g., Dresser 1996). Rather, it allows individuals to choose among a range of alternatives. Third, recognizing that individual parents will often desire different things for their offspring, current reprogenetic technologies and practices presume value pluralism. This means allowing others to choose in ways that we ourselves would not, in the interest of preserving a liberal society that is neutral about conceptions of the good. The aim of a liberal eugenic program is to expand reproductive choices for individuals, in contrast to the historical eugenic programs that clearly cut off reproductive options for many.