In the light of natural ontology, it is not correct the argument that we do not know anything about our possible offsprings, for example, about the c… - Julio Cabrera

Perhaps the lexical connections ultimately rest on the will to live, on the will to power, on pain, on mortality or sexuality, and not on pure logical structures. If our lexical logics were still considered to be linked to the "dispositional" and the technology of thought (in a Hegelian-Heideggerian line) there would be nothing to do; then it would seem that we went beyond the limits of all that could be called "logic" (...). For a convinced Heideggerian, little will have been gained by moving from the usual logic to [lexical logic]. Notwithstanding this, we feel that there is an intermediate sensitivity to be harnessed and cultivated, which would be between rigid analytical logical forms and wild "continental" existentialism, a sort of existential sensibility of logical forms.

Inferências lexicais e Interpretação de redes de predicados. Editora da UnB, Brasília, 2007 (co-authored by Olavo da Silva Filho), p. 272 <small></small>

Of course, the possibility of the newborn not having the strength to endure the life struggle is just a possibility, not a necessity. However, the point is that its mere possibility is enough for moral imputation. There are no strong causal relations between methods of education and raising of children to shape their destinies in life. As they say, a child is "a lottery". The precautions that progenitors take to avoid certain risks for their children could be precisely the ones that expose them to greater danger. The many human lives that end catastrophically seem to illustrate the very high price to be paid in an attempt to ethically justify the "gamble" of procreation, even if made in the most serious way by the sensitive procreator. However, it is important that even when none of these catastrophes occurs, the success of the newborn in life does not exempt the progenitors from the moral responsibility of having put him at risk of falling victim to one of these calamities. Moreover, even for the child who has "won" the gamble, his "success" will remain forever and indefinitely connected to the unilateral nature of the procreative act. The gamble will have been won, but this will never be the child's own bet. The newborn may get lucky and "win the gamble", but he was never in a position to refuse to enter into the competition.