 Hanna’s discussion of cases suggests that intuitively allowing oneself to have done harm is neither morally equivalent to doing harm nor morally equivalent to merely allowing harm. Normally, if we face a choice between merely allowing harm to one and merely allowing the same harm to five, we should allow harm to one. However, if Agent faces a choice between warning her potential poison victim and saving five others from drowning, then intuitively, she is morally required to save the one potential poison victim. This suggests that allowing oneself to have done harm is not morally equivalent to merely allowing harm (Hanna 2014, 678–9). If we face a choice between doing harm to one and doing the same harm to five, we should do harm to the one. But suppose that Agent can give her warning and prevent the poisoning only by driving down a narrow mountain path, which is blocked by the body of an innocent, unconscious person. It seems impermissible for her to do so even if there are five people about to drink from the poisoned teapot. This suggests that allowing oneself to have done harm is not morally equivalent to doing harm (Hanna 2014, 681). This exacerbates the challenge for defenders of the Doctrine of Doing and Allowing for they must find a justification for treating the fact that the Agent will be allowing herself to have done harm as somewhat morally significant but not as so morally significant that it renders her current behaviour morally equivalent to doing  harm.[29]  In Persson’s terms, we seem to need to defend both the self-other divide and the present-self-focus.