 When prospective parents choose not to produce children that would likely have disabilities, they might express disrespectful attitudes about existing people with disabilities (Velleman 2015, Sussman 2018). People with disabilities are often ridiculed, abused, treated as children, denied opportunities to continue developing their natural abilities in, for example, assisted living facilities that instead emphasize their comfort, and excluded from friendships or other forms of solidarity in ways that arguably violate moral duties that Kant describes (Cureton 2021, Hill 2020). They often face obstacles to developing and maintaining self-respect by those who regard them as, for example, burdensome, malingering, or curiosities (Stohr 2018). People with disabilities also tend to receive assistance from others that is incompatible with the respect they are owed. Beneficence, according to Kant, must be tempered by respect so that we do not, for example, impose burdensome obligations of gratitude on a blind person who would rather navigate to the next conference session herself, “help” a Deaf person by offering to pay for cochlear implants that he does not want, finish the sentences of someone with a speech impediment in ways that express condescension or pity, or mistake a strict duty to install a wheelchair ramp as an optional duty of charity (Cureton 2016, Holtman 2018).