 An ongoing controversy raised by the proposals described in part 3.4.1 is whether they successfully explain the wrongness of the wrong act in terms of the adverse consequences that act has for the person whose plight has drawn our concern to begin with. Or do those proposals either (i) trace the wrongness of the wrong act to something other than what is bad for that particular person or (ii) ask us, without adequate justification, to abandon the handful of clear intuitions that we do seem to have regarding personal identity? (i) Do they retain the person-based intuition in a sufficiently robust form? Or are they person-based in name only and in fact root their explanation of wrongness not in what is bad for the person but rather in what is bad for the world? (ii) Do they ask us to concede that p and q are one and the same person in cases where we really can’t bring ourselves to believe that p and q are one and the same person? Could my father’s first-born child have been me had he never met my mother at all and instead produced a very different child with a very different genome born at a very different time? We should agree we can figure out a theory that implies such a claim of identity. What is unclear is the justification that compels us to accept that theory.