 It is often claimed that the strongest reason for why reproductive cloning should be permissible, if safe, is that it will allow infertile people to have a genetically related child. This position relies on the view that having genetically related children is morally significant and valuable. This is a controversial view. For example, Levy and Lotz (2005) and Rulli (2016) have denied the importance of a genetic link between parents and their children. Moreover, they have argued that claiming that this link is important will give rise to bad consequences, such as reduced adoption rates (and, in Rulli’s case, a failure to fulfil one’s duty to adopt) and diminished resources for improving the life prospects of the disadvantaged, including those waiting to be adopted. Levick (2004, 185) and Ahlberg and Brighouse (2011) have also advanced this view. Since, according to these authors, these undesirable consequences would be magnified if we allowed human cloning, we have good reason to prohibit it. In response, Strong (2008) has argued that this effect is uncertain, and that there are other, probably more effective, ways to help such children or to prevent them from ending up in such a situation. Moreover, if cloning is banned, infertile couples may make use of donor embryos or gametes rather than adoption. Rob Sparrow (2006) has pointed out another potential problem for those who defend reproductive cloning for the reason that it will overcome infertility by providing a genetically related child. According to Sparrow, cloning just doesn’t provide the right sort of genetic relation to make those who use the technology the parents of the child.So, in order to justify reproductive cloning one then has to emphasise the importance of the intention with which the parents bring the cloned child into the world, rather than the genetic relationship with the child. And this emphasis works to undermine the justification for reproductive cloning in the first place.