 This first response to “moral catastrophes,” which is to ignore them, might be further justified by denying that moral catastrophes, such as a million deaths, are really a million times more catastrophic than one death. This is the so-called “aggregation” problem, which we alluded to in  section 2.2  in discussing the paradox of deontological constraints. John Taurek famously argued that it is a mistake to assume harms to two persons are twice as bad as a comparable harm to one person. For each of the two suffers only his own harm and not the harm of the other (Taurek 1977). Taurek’s argument can be employed to deny the existence of moral catastrophes and thus the worry about them that deontologists would otherwise have. Robert Nozick also stresses the separateness of persons and therefore urges that there is no entity that suffers double the harm when each of two persons is harmed (Nozick 1974). (Of course, Nozick, perhaps inconsistently, also acknowledges the existence of moral catastrophes.) Most deontologists reject Taurek’s radical conclusion that we need not be morally more obligated to avert harm to the many than to avert harm to the few; but they do accept the notion that harms should not be aggregated. Deontologists’ approaches to the nonaggregation problem when the choice is between saving the many and saving the few are: (1) save the many so as to acknowledge the importance of each of the extra persons; (2) conduct a weighted coin flip; (3) flip a coin; or (4) save anyone you want (a denial of moral catastrophes) (Broome 1998; Doggett 2013; Doucet 2013; Dougherty 2013; Halstead 2016: Henning 2015; Hirose 2007, 2015; Hsieh et al. 2006; Huseby 2011; Kamm 1993; Rasmussen 2012; Saunders 2009; Scanlon 2003; Suikkanen 2004; Timmerman 2004; Wasserman and Strudler 2003).