 One other note on Heyd’s approach is in order. At least some of Heyd’s language suggests that he accepts a certain principle that, to be sure, implies intuition (2) but also goes well beyond that intuition. According to that principle, the “no harm done” result is in order, not just in the case where the flawed existence is unavoidable if the person is ever to exist at all and where, in that strong sense, the person’s coming into existence “depends on” the act under scrutiny being performed, but also in the case where agents simply retain “control” over whether that person comes into existence or not (Heyd 1992, 105 and, generally, 99–106; Heyd 2009, 15–17). According to that principle, even if the couple has the alternative of bringing the same child into a better existence – even if the existence is not unavoidably flawed – if the couple also has the alternative of not bringing the child into existence at all, the act under scrutiny cannot harm, or make things worse for, the child. The idea here would be that, until we actually produce them, “we might decide not to make them the subject of any kind of moral status whatsoever” – a situation that leaves them, even if they are in fact on their way into existence, with “no moral status of any kind, not even a weak one,” relative to the act under scrutiny (Heyd 1992, 99). 