 In the wrongful life case, a child is born with a serious genetic or chromosomal impairment, an impairment that is unavoidable if the child is to exist at all. On a comparative account of harm, bringing that child into existence does not harm that child – provided the existence is not less than worth having. But, as Elizabeth Harman notes, it’s indisputable that bringing that child into existence does cause the child to experience “pain, mental or physical discomfort, disease, deformity, disability, or death”; more generally, it produces a state that is bad for the child to be in – a “bad state.” (Harman 2009, 139). On Harman’s view, an act’s imposing any of the listed effects on the child is sufficient to establish that that act harms the child, whether or not the child has been made worse off (Harman 2004, 92–93 and 107; Harman 2009, 139). It would be hard to argue, moreover, that harm in that form has no moral relevance. Thus, even those who think that wrongful life doesn’t involve harm – harm, that is, in the intuitive, comparative sense of that term – agree that any pain and suffering experienced by the child must be taken into account in order to determine that the child’s existence is not less than worth having. (In the rare case in which the child’s existence is less than worth having – in which, that is, the child would have been better off never existing at all – we would say that the child sustains both comparative and non-comparative harm.) 