 As we will see in Section 6, most forms of Buddhism also take a strongly negative attitude to killing. Sometimes, this opposition is taken to an extent which may be difficult to justify from a consequentialist perspective. Many consequentialist theories, such as classical utilitarianism, notoriously make it much easier to justify killing than it would be on other moral perspectives. The most straightforward application of utilitarianism would imply that it is sometimes morally permissible to kill someone when doing so would bring about benefits or prevent harms sufficient to outweigh the value of the future existence that would otherwise be enjoyed by the person to be killed. Many Buddhists, especially in the Theravāda, would recoil from this implication and place a much higher standard on the justification of killing, if it can be justified at all. This issue poses a significant problem that a consequentialist interpretation needs to solve.