 According to the second argument, for future people to have rights vis-à-vis us we would have to ascribe a right to existence to them. However, we are not committed to the claim that if we are able now to violate the rights of future generations, it is their rights to existence that we violate. Since it is implausible that anyone has a right to existence as such, it is implausible that future persons have rights to existence. Furthermore, when we prevent someone’s existence, we do not thereby harm the hypothetical interests of this potential subject. Thus, claiming that actual future people have rights vis-à-vis currently living people now cannot commit us to claiming that possible future people have a right to existence.