 It is hard to appreciate the importance of the nonidentity problem until one understands its sweep. It isn’t just close-to-home choices relating to procreation – for example, the choice to conceive a child with one person rather than another – that seem susceptible to the nonidentity analysis. For that narrow range of cases, the exculpatory implication from intuitions (1) and (2) might seem perfectly on target and the rejection of intuition (3) at least plausible. Thus: was it wrong for my parents to choose to have a child with each other rather than each to have a child with some alternate partner who (let’s suppose) would have brought to the table a superior genetic contribution? We might think that it wasn’t. Even if I suffer from being less tall, strong, smart or healthy than alternate children my parents could have produced with alternate partners in my place, my existence remains worth having. Moreover, there is nothing they or anyone else – consistent with existing medical and genetic technologies – could have done to bring me into a better existence. If in that case an intuitive, person-based moral theory instructs that no wrong has been done, that result might well seem plausible to us. The case might not, that is, strike us as a convincing counterexample against the person-based intuition itself. 