 Other important debates include the interpretation of the significance of our limited knowledge of the future. As we know at best merely the likelihood of the differing consequences of alternative policies, how should we assess the imposition of differing risks on and the likely or uncertain provision of benefits for future people? (See, e.g., Birnbacher 1988: 140–172, 175–179; Jonas’ notion of a “Heuristik der Furcht” (heuristics of fear) in 1979: 63–64; Mintz-Woo 2019). Some focus on how how to assess the imposition of differing risks of rights violations (see, e.g., McCarthy 1997; Oberdiek 2012; Perry 2014; Meyer &amp; Stelzer 2018). Another issue is whether we have reasons to discount the future in the sense of discounting future persons’ well-being (see, e.g., Sidgwick 1907 [1981: 414]; Ramsey 1928: 261; Rawls 1971: 263; Parfit 1984: appendix F; Cowen &amp; Parfit 1992; Broome 1994; Mintz-Woo forthcoming). A further debate concerns the motivation that currently living have for fulfilling their supposed duties to future people, given that currently living people know neither future people’s individual identities nor their particular preferences. Partly due to these features as well as the unchangeable asymmetry in power-relations between currently living people and remote future generations, currently living people’s compliance with their obligations to remote future people is likely to be less reliable (see Birnbacher 2009)