 We can distinguish four main responses to the “Non-Identity-Problem” so understood (compare Boonin 2008: 134 ff; Page 2008; Heyd 2009b; Roberts 2013; Wrigley 2012: 178): First, some philosophers hold the view that future people whose existence depends upon currently living people’s actions cannot have rights vis-à-vis the latter people’s actions (see Schwartz 1978; cf. Adams 1979; Kavka 1982; Parfit 1984: part iv; Boonin 2008; Roberts 2009). Second, others argue that currently living people can violate the rights of future people even if the former cannot harm the latter (see Kumar 2003). If so, future people cannot have welfare rights vis-à-vis currently living people insofar as violating welfare rights implies setting back or harming the interests of the right holders. Third, we can attempt to limit the practical significance of the non-identity-problem by limiting the relevant actions to those that are not only likely but indeed necessary conditions of the existence of the concerned  person.[9]