"Would a genuinely rational agent choose to be born? My argument against R. M. Hare can be reread in the "Critique of Affirmative Morality". . . . There I suggest that in the experiment where the non-being is magically consulted about their possible birth, Hare is mistaken in assuming uncritically that "they" would undoubtedly choose to be born. (This is the usual affirmative trend.) Let us suppose that we are talking about a human being, that is, a rational creature capable of pondering reasons. The information that is given to this possible being in Hare's experiment is incomplete and biased. We should also tell them that if they are born, they will have no guarantee of being born without problems; that if they manage to be born without problems, they will almost surely suffer from many intra-worldly evils; that if they manage to avoid them (and this is possible in the intra-world, even if difficult), we cannot give them any guarantee about the length of their life nor about the kind of death they will have, and they will also have to suffer the death of those they come to love and their death will be suffered by those who love them (if they are lucky enough to love someone and to be loved by someone, which is also not guaranteed). They must be told that if they manage to avoid a violent accidental death, they will decay in a few years (just as the people they love and care about), and that they have a high chance of becoming a terminally ill patient who could suffer terribly until the time of their demise. If it is still possible for the non-being, after having assimilated all this information, to choose to be born, could we not harbor well-founded doubts about their quality as a "rational agent"?"