 If on the basis of this reflection we assume that the person can be considered harmed, why was the person wronged by having been brought into existence if the person has a life worth living? If we specify the threshold in terms of rights we might think that the person would waive whatever right was violated by having been brought into existence as the person can be assumed to much prefer living to never-ever-coming into existence. Then we might believe that bringing into existence a person whose life is worth living, but below the threshold, is a case of wrongless harm-doing if we consider the issue in person-affecting terms (see J. Harris 1992: 94–96; Williams &amp; Harris 2014, 347–348).