 (2) The second intuition is that an act that confers on a person an existence that is, though flawed, worth having in a case in which that same person could never have existed at all in the absence of that act does not make things worse for, or harm, and is not “bad for,” that person. In other words, conferring the existence that is unavoidably flawed and yet not so flawed that it is less than worth having does not make things worse for, or harm, and is not “bad for,” the person whose existence it is. 