 This may sound like a straightforward point, but it leads quickly to results that many find philosophically puzzling or implausible. For example, if a woman is carrying twins and requires a selective abortion, and one of the fetuses is known to have a serious anomaly while the other does not, many people feel it would be cruel to choose to keep the fetus with the anomaly. And yet, the fetus with the anomaly does not itself have the option of becoming an anomaly-free child; it will either become a child with a disability or not exist at all. We can be doing this child no harm by choosing it over its healthy twin, and its twin, if it counts as a being that can be harmed at all by being aborted, is not harmed in any extra way in virtue of having a twin who will live with an anomaly. Even more counterintuitively: imagine that a woman is taking a medication that is almost sure to cause substantial limb deformities if she gets pregnant while taking it, but that leaves her system completely within 24 hours. Imagine also that she takes her last dose on Tuesday morning. She wants a child, and finds herself with an opportunity to have unprotected sex on Tuesday evening. She will have the same opportunity on Wednesday. If she has sexual intercourse and conceives on Tuesday, her child will almost certainly suffer from limb deformities. If she waits 24 hours, her child suffers no unusual risks. Most of us feel that it would be callous and unethical of her to have unprotected sex on Tuesday. But why, exactly? Any child she conceives on Tuesday will have limb deformities, but its other ‘option’ is nonexistence, and limb deformities, while burdensome perhaps, certainly don't make a life not worth living. She does not wrong the child by having unprotected sex on Tuesday. Nor does she harm any nonexistent child that she might have brought into existence, limbs intact, on Wednesday, for you cannot harm a nonexistent being. Variations on this problem and its practical and theoretical implications have been widely discussed and continue to feature in heated debates in bioethics (e.g., Boonin 2014, McMillan 2014, Jecker 2012)