 We might question whether treating another merely as a means amounts to acting wrongly even if we focus on the candidate sufficient conditions examined above. For the sake of simplicity, let us focus on the possible consent account  (§3.2),  according to which an agent treats another merely as a means if the other cannot consent to her use of him. (We could just as effectively employ other proposed sufficient conditions we have discussed for just using another.) Suppose that two muggers attack a victim. The victim violently pushes one of the muggers into the other, so that he (the victim) can make his escape. The victim uses the mugger he pushes, and the mugger presumably is unable to avert this use simply by dissenting from it. Yet many would object to the idea that the victim is acting wrongly. One response to this issue would be to build into accounts of treating another merely as a means the specification that one is not doing that if he is using someone in order to prevent himself or someone else from being treated in this way. Building in this specification would, of course, tend to make accounts somewhat unwieldy. Other examples might render more difficult to accept the idea that treating another merely as a means is always morally impermissible. Suppose, for example, that we use one person to save a million people from nuclear conflagration, without giving the one any opportunity to avert the use by dissenting from it. We thereby treat the one merely as a means, according to a possible consent account. But do we act wrongly? Some hold that we do  not.[12]