 Perhaps the most promising contractualist defence lies, once again, in the possibility that my grounds for rejecting a principle are not necessarily confined to its direct impact on my well-being. We might separate two moves the contractualist can make here. They might argue (1) that the grounds for rejecting a principle need not be its impact on my well-being; or (2) that it need not be its impact on my well-being. Intuitively, what is objectionable about Mary’s behaviour is not anything to do with well-being, or with the identity of future individuals. What is wrong is rather that Mary fails to show adequate respect for ‘her future child’—whoever that child may turn out to be. Even though there is no particular individual who can be said to have been harmed, there is still legitimate ground for a complaint that a principle permitting Mary’s behaviour shows inadequate respect to future people. The challenge for the Contractualist is to translate this complaint into one that can be made on behalf of the Winter Child. (For one recent attempt at such a translation, see Kumar 2003a, 2009. For a critique, see Parfit 2011, volume 2, p. 235)