 An alternate defense of the Asymmetry avoids the claim that there is a critical moral distinction to be drawn between classes of people (between, e.g., actual and merely possible people, or between people who do or will exist at the world at which the act under scrutiny is performed and people who will never exist at that world). On that defense, we should instead distinguish, for any given person p in any such class, between p’s being made worse off at a given world (compared to how well p fares at any alternate world) where p does or will exist and p’s being made worse off at one world (compared, again, to how well p fares at any alternate world) where p never exists. And we should say that p’s being made worse off in the former scenario has full moral significance while p’s being worse off in the latter has no moral significance at all. Then, even conceding that leaving the happy child out of existence makes that child worse off than that child might have been – even conceding, that is, that the happy child sustains a “loss” or “harm” when left out of existence – we can say that that loss does not count against the choice to leave the happy child out of existence or in favor of the choice to bring that child into existence. In contrast, bringing the miserable child into an existence that is less than worth having has full moral significance. It counts, that is, against the choice to bring that child into existence and in favor of the choice to leave that child out of existence. Why? Because the miserable child exists at the world where he or she sustains that loss (Roberts 2010, 2011a, 2011b).