 Given this, a lot hinges on whether payment is required to ensure an adequate supply of donor gametes. If it is not (if, for example, the reasons for paying people are quite trivial ones, such as administrative convenience, or even allowing recipients more choice) then the fact that payment will adversely affect the welfare of donor-conceived children does looks like a good (albeit prima facie) reason to prefer altruistic donation. Imagine that we have a choice between creating a population of donor-conceived children using paid donors or a different but equally large population using altruistic donors. If (as we’re allowing) the latter will have a higher quality of life then there is a strong ‘impersonal’ reason, other things being equal, to prefer the latter: altruistic donation. Things look rather different though if the choice is instead between a population of donor-conceived children using paid donors or a different and significantly smaller population, for then it would be necessary to ‘trade off’ a higher average quality of life against both (a) the fact that there are fewer lives overall and (b) any harm done to prospective parents who are denied the opportunity to raise a donor-conceived child. Any such moral calculation will be complex and this goes to show that, in cases where payment is required to secure an adequate supply of gametes, this is not obviously wrong (all things considered) even if there are detrimental effects on donor-conceived people’s quality of life (Wilkinson 2016).