 Assuming that we believe that some, but not all, prenatal tests should continue to be available, at least in certain circumstances, we need to ask a host of more specific questions. We need to decide which traits and conditions we ought to be testing for (perhaps incurable and painful life-shortening diseases such as Tay-Sachs; perhaps a broader set of traits) and which traits it is permissible to test for (perhaps less serious conditions such as Down syndrome and Huntington's disease; perhaps a wide variety of non-medical traits). We need to settle which, if any, of these tests will be covered by insurance (as prenatal testing for Down syndrome, ultrasound screening, and other tests currently are), and how we want to manage the consequences of prenatal testing for later insurability. We need to decide whether procreative liberty and privacy rights give parents the right to test their fetuses for what we might consider morally unacceptable reasons—for example, in order to abort their fetus if it has a ‘gay gene’, should such a thing be discovered. We also need to consider the consequences of prenatal testing for genes that probabilistically raise the risk of developing a condition (such as obesity or breast cancer) rather than determining that it will be present. Finally, we must decide how we will manage and control the genetic information that results from prenatal tests, which can have significant consequences for other, genetically related family members who might have a strong stake in knowing or in not knowing this information. All of these questions are receiving vigorous discussion in bioethics; disagreements have pervaded discussions among scholars, health care practitioners, and disability advocates. (A classic source that discusses all the above issues is Buchanan et al. 2000. Other widely cited authors and collections contributing to these discussions include Harris 2010 and Shakespeare 2006.)