  The views documented thus far all appeal to psychology-based versions of the ethically significant metaphysical units. What, though, of biology-based versions? One thought motivating nonconsequentialism over consequentialism has to do with compensation: nonconsequentialists think it would be unfair to compensate one basic moral unit for a burden undergone by another such unit, something which consequentialism allegedly permits (Jeske 1993). Here the non-identity of different basic moral units is significant. But what are the moral units relevant to issues of compensation? These are most often thought to be psychological units, typically reductionist persons. But why not think these basic units are instead human beings, individual animal organisms unified by biological continuity? One reason to do so stems from consideration of cases in which a child has been made worse off by some burden undergone when she was a fetus, e.g., her mother drank (giving her fetal alcohol syndrome) or her mother's physician was negligent. Here she is owed compensation, we might think, for what happened to her before birth. (And analogous cases might be constructed with respect to humans who become non-persons, perhaps by going into a PVS.) Such cases might then suggest that, if compensation presupposes personal identity (or what matters in identity), then the criterion of identity relevant to compensation is biological, in which case ethical theories targeting only psychological units are incomplete (D. Shoemaker 2007, 338).