 Still, there is room to press back on some aspects of this objection. We do, after all, often treat people with potential differently from those without it. We provide extra music instruction, music scholarships, and create music camps for those with the potential to become great musicians, whereas we do not do so for those lacking such potentiality. While being a potential adult human does not give one a right to vote, perhaps it gives us reason to act as trustees with regard to childrens’ future status and interests and thus to educate and prepare them to become voters by the time they are adults; it does seem that children would be wronged if we neglected to so prepare them. In this way, we treat children differently from dogs who lack the potential to become adult humans, even though neither is now an adult human. And perhaps this difference in treatment would extend even to not taking certain actions (e.g., killing) that would result in the loss of the relevant potentiality. But this line of response might only go so far when it comes to fetuses. With respect to a future-like-ours, some argue that the loss of this potentiality is morally problematic only if the being is sufficiently psychologically connected to that future person, and a fetus arguably lacks this sufficient connection (McInerney 1990).