 The strength of this reason to aid can also be understood in comparison with the reason to aid beings with lesser moral status, since beings with FMS merit the strongest reason to aid (see McMahan 2002, pp. 223–224, for a contrary interpretation of ordinary moral intuitions). Imagine a context in which one is saving individuals from a certain level of harm, such as pain, discomfort, or death. When faced with a choice of saving either a being with FMS or one without FMS, barring further reasons that may complicate the moral picture (e.g., indirect consequences of saving the being without FMS for other beings with FMS), there is a stronger reason to pick the being with FMS. Further, even in cases where aiding is not in fact possible or the reason to aid is overridden, it is a graver moral misfortune, ceteris paribus, to leave a being with FMS unaided, as compared to a being without FMS. Of course, what aid is appropriate for a being depends on the context and on the being’s stage of development. FMS is about the strength of the reason to aid and not about what type of aid to give.