death. In the pro-mortalist view, the best thing to do for the world to end suffering is to end our own lives. However, most pro-mortalists claim they don't Antinatalism or anti-natalism is the philosophical value judgment that procreation is unethical or unjustifiable. Antinatalists thus argue that people should abstain from making children. Some antinatalists consider coming into existence to always be a serious harm. Their views are not necessarily limited only to human beings but may encompass all sentient creatures, arguing that coming into exist Not to be born is, beyond all estimation, best; but when a man has seen the light of day, this is next best by far, that with utmost speed he should go back from where he came. For when he has seen youth go by, with its easy merry-making, what hard affliction is foreign to him, what suffering does he not know? Envy, factions, strife, battles, and murders. Last of all falls to his lot old age, blamed, weak, unsociable, friendless, wherein dwells every misery among miseries The Arab philosopher al-Ma'arri expressed antinatalist sentiments throughout his life. In an elegy composed by him over the loss of a relative, he combines his grief with observations on the ephemerality of this life: It is seen immediately that the act "do not produce the child" dominates the act "produce the child" because it has equally good consequences as the other act in one case and better consequences in the other. So it is to be preferred to the other act as long as we cannot exclude with certainty the… personal – no one can predict the fate of their child, but it is known that they are exposed to numerous dangers in the form of terrible suffering and death, usually traumatic, demographic – there is a demographic dimension of suffering in connection with which the number of victims of various types of problems (e.g. hunger, disease, violence) increases or decreases depending on the size of the population. He maintains that our concept of Not to be born is, beyond all estimation, best; but when a man has seen the light of day, this is next best by far, that with utmost speed he should go back from where he came. For when he has seen youth go by, with its easy merry-making, what hard affliction is foreign to him, what suffering does he not know? Envy, factions, strife, battles, and murders. Last of all falls to his lot old age, blamed, weak, unsociable, friendless, wherein dwells every misery among miseries The Arab philosopher al-Ma'arri expressed antinatalist sentiments throughout his life. In an elegy composed by him over the loss of a relative, he combines his grief with observations on the ephemerality of this life: It is seen immediately that the act "do not produce the child" dominates the act "produce the child" because it has equally good consequences as the other act in one case and better consequences in the other. So it is to be preferred to the other act as long as we cannot exclude with certainty the possibility that the child will be more or less unhappy; and we never can. So we have, instead of (3), the far-reaching consequence: (3') In any case, it is morally preferable not to produce a child. Karim Akerma argues that utilitarianism requires the least metaphysical assumptions and is, therefore, the most convincing ethical theory. He believes that negative utilitarianism is the right one because the good things in life do not compensate for the bad things; first and foremost, the best things do not compensate for the worst things such as, for example, the experiences of terrible pain, the agonies of the wounded, sick or dying. In his opinion, we also rarely know what to do to make people happy, but we know what to do so that people do not suffer: it is enough that they are not created. What is important for Akerma in ethics is the striving for the fewest suffering people (ultimately no one), not striving for the happiest people, which, according to him, takes place at the expense of immeasurable suffering. Miguel Steiner believes that antinatalism is justified by two converging perspectives: personal – no one can predict the fate of their child, but it is known that they are exposed to numerous dangers in the form of terrible suffering and death, usually traumatic, demographic – there is a demographic dimension of suffering in connection with which the number of victims of various types of problems (e.g. hunger, disease, violence) increases or decreases depending on the size of the population. He maintains that our concept of evil comes from our experience of suffering: there is no evil without the possibility of experiencing suffering. Consequently, the smaller the population, the less evil is happening in the world. In his opinion, from an ethical point of view, this is what we should strive for: to narrow the space in which evil – which is suffering – takes place and which space is widened by procreation. Because my arguments apply not only to humans but also to other sentient animals, my arguments are also zoophilic (in the non-sexual sense of that term). Bringing a sentient life into existence is a harm to the being whose life it is. My arguments suggest that it is wrong to inflict this harm. Magnus Vinding argues that the lives of wild animals suffering in their natural environment are generally very bad. He draws attention to phenomena such as dying before adulthood, starvation, disease, parasitism, infanticide, predation and being eaten alive. He cites research on what animal life looks like in the wild. One of eight male lion cubs survives into adulthood. Others die "My pro-mortalism does not imply that it is obligatory or even permissible to kill other people without their consent, even painlessly and with good intent. There may be many reasons for this, such as autonomy and right to life." Hwang later died by suicide. The antinatalist and promortalist communities sympathisized with his choice while mourning his death as a loss.