I think the moral repugnance only comes in when people might be killed for food: the value of life and person-hood is so much greater than the value of an immediate meal.
We already have moral repugnance towards the act of killing itself. I suspect that any feelings towards already-dead bodies exist independently of this. They may be rooted in feelings of disgust which evolved in part to protect from contamination (recently dead bodies can spread disease and also provide breeding ground for flies and parasites).
I don’t locate feelings of disgust. Perhaps we are just genetically or culturally different with respect to this sensitivity?
I recall when my parakeet died, I felt a sense of awe while holding the body; and a moral obligation to be respectful and careful with its body. I suppose I wouldn’t have enjoyed eating him, but only because I identified him as more of a person than food. If I thought he would have wanted me to eat him, I would. Except then I would worry about parasites, so I would have to weigh my wishes to make a symbolic gesture verses my wishes to stay healthy.
We already have moral repugnance towards the act of killing itself. I suspect that any feelings towards already-dead bodies exist independently of this. They may be rooted in feelings of disgust which evolved in part to protect from contamination (recently dead bodies can spread disease and also provide breeding ground for flies and parasites).
I don’t locate feelings of disgust. Perhaps we are just genetically or culturally different with respect to this sensitivity?
I recall when my parakeet died, I felt a sense of awe while holding the body; and a moral obligation to be respectful and careful with its body. I suppose I wouldn’t have enjoyed eating him, but only because I identified him as more of a person than food. If I thought he would have wanted me to eat him, I would. Except then I would worry about parasites, so I would have to weigh my wishes to make a symbolic gesture verses my wishes to stay healthy.