 Others suggest that although the objects of our procreative efforts may not be harmed by being born with a disability, prospective parents may nevertheless have good moral reason to select against disability in their offspring on the basis of other considerations. These include appeals to the interests of others whose interests may be affected by our reproductive decisions such as existing children and other dependents (Roberts 2009) and taxpayers in countries with socialized medical and welfare systems (Heyd 1995; Fahmy 2011; Rakowski 2002; Williams 2017); appeals to the claim that to fail to take reasonable steps to prevent disability in one’s future children is contrary to common conceptions of the good parent (Steinbock &amp; McClamrock 1994); and to the suggestion that that those who fail to avoid disability in their offspring act wrongly as they deliberately or negligently choose to create a state of affairs that is strictly worse (in terms of some particular value such as happiness/preference satisfaction) than the state of affairs that could have been created had they chosen differently (Harris 1985; Parfit 1984; Glover 1989; Glover 2006). (See the entry on  eugenics  for a more detailed treatment and criticisms of different arguments in support of an obligation to select against disability.)