 In some of these cases, questions about how to include the woman's voice or respect her agency are off the table, and her welfare interests, if any, are minimal. She has no conscious experience or future narrative to protect. We may, however, believe that she still has interests in dignity and in having her former narrative and values respected. Protecting these interests may preclude certain forms of treatment of the dead, including artificially continuing pregnancy (Sperling 2006 77-80). Protecting these interests may also, conversely, raise issues regarding performing abortions on pregnant women who have become brain dead (Watt 2016 57-58). Some feel that it is unacceptable to use a pregnant woman's body as a mere means by continuing her life solely for its incubation function; others will argue that if the father-to-be wants to raise his child, it is callous to deny the child-to-be its chance at life and the father his chance at parenthood in virtue of abstract concerns about instrumentalism and respect, given that the woman will experience no extra suffering, and no thwarting of her autonomous preferences (assuming she left no advance directive). Anstötz (1993) argues that the fetus has a right to life sufficiently strong to mandate that the woman be kept alive to enable the fetus to become viable. Fost (1994) argues that a brain-dead pregnant woman ought not be counted as a person with interests relevant to the moral calculation, and he urges moving moral attention away from the ‘interests’ of the fetus as well. Instead, he urges that the next of kin ought to have the right to decide when to remove life support, as they would in normal cases of non-pregnant patients.