 If we both confine our scrutiny to what has been done to the particular child and insist on retaining some of our clearest intuitions regarding personal identity, a second concern immediately arises. As David Wasserman notes, if the child’s life is itself, though flawed, worth living and if that flaw is unavoidable if that particular child is ever to exist at all, it may seem that any difficulty the child then faces is a “perfectly acceptable price to pay for a life he [or she] could not have without it” (Wasserman 2006, 145). We again are left with the kind of explanatory gap that Parfit noted in connection with the descriptive view discussed in part (a) above. Confining our scrutiny just to what has been done to the child and properly taking into account the good that has been done for the child as well as the bad, we cannot discern why what has been done is, by any stretch, bad for the child and hence cannot discern any person-based ground for the claim that what has been done is wrong.