 Some philosophers have suggested that we also have – or can construct – a second morally relevant concept of harm, one that is non-comparative in nature. Though narrower in some ways than the comparative concept, in others the non-comparative concept is broader. Specifically, it can count bringing a person into a flawed existence, even in the case where there is no better existence to be had for that person, as harming that person. Having established that the act under scrutiny harms the person it both brings into existence and causes to suffer, we can then give an account – a person-based account; an account that retains, not the original person-based intuition (1), but rather a weakened version of that intuition – of why that act is wrong.