 Feinberg (1992) compares situations like the Marie and Sri cases with cases in which someone is harmed in the course of being saved from a greater harm (e.g., his leg is broken while his life is being saved). In both cases an evil or harm is justified in virtue of the fact that it is a necessary condition of a greater good—in the one case saving a person’s life, in the other case bringing a life into existence. Shiffrin (1999), however, holds that harming someone to save them from a greater harm is morally distinct from harming them to impose a “pure benefit” on them. Shiffrin claims that we have serious qualms about harming someone without their consent to secure a pure benefit for them, even when we can be sure that they would regard the pure benefit as far outweighing the harm (see also Steinbock and McClamrock 1994). She concludes that procreation is routinely more morally problematic than is generally recognized.