 Many have worried that the increasing routinization of prenatal testing is tantamount to eugenics. As the term is paradigmatically used, eugenics involves an intentional, top-down planned social program for engineering an entire population so as to eliminate or propagate particular traits. John Robertson (1996, 2003), who defends a strong version of the right to procreative liberty, defends prenatal testing against charges that it should be understood as ethically equivalent to eugenics by emphasizing the role of individual, autonomous parental choices in controlling this technology. Likewise, those supporting a moral obligation to have children with the best possible lives using available technological means tend to simultaneously emphasize the individual, personal nature of procreative decision-making (Mills 2011). Yet some doubt that any genuine procreative freedom is preserved when prenatal testing is treated as required (e.g., Sparrow 2011). Moreover, many have argued that as our culture increasingly values and takes for granted the power to control whether our offspring have particular traits, a kind of bottom-up eugenics will be instituted. Declining control and accepting devalued traits in our children will become a less socially acceptable choice for prospective parents, and some homogenization of the gene pool and elimination of diversity will emerge regardless of whether this is anyone's planned agenda (Tremain 2006, Rothschild 2005). Furthermore, while individual parents may be free to decide whether or not to avail themselves of tests, which tests we make available will almost surely reflect and entrench existing social norms that tell us what count as valuable and disvaluable traits (Sparrow 2007). Thus, the argument goes, individual decisions to use these tests will collectively instantiate a eugenic project of designing a population that reflects these values, even if this project does not belong to any centralized intentional agent. On the other hand, it seems that we already engage in such ‘bottom-up’ eugenics by taking steps to have children with valued traits: pregnant women take folic acid in order to avoid having a child with Spina Bifida, we try to find successful and attractive mates, and so forth (Mahowold 2002). Hence we need to settle whether making prenatal testing widely available introduces eugenics in a new and problematic way, and if so, whether this worry is sufficient to override its advantages.