The belief that people can only be morally harmed by things that causally affect them is not universally accepted. Personally I intuitively would like my grave to not be desecrated, for instance.
I think we have lots of moral intuitions that have become less coherent as science has progressed. But if my identical twin started licensing his genetic code to make human burgers for people who wanted to see what cannibalism was like, I would feel wronged.
I’m using pretty charged examples here, but the point I’m trying to convey is that there are a lot of moral lenses to apply here, and there are defensible deontological prohibitions to be made. Perhaps under scrutiny they’d fall away but I don’t think it’s clear cut, or at least not yet.
The belief that people can only be morally harmed by things that causally affect them is not universally accepted. Personally I intuitively would like my grave to not be desecrated, for instance.
I think we have lots of moral intuitions that have become less coherent as science has progressed. But if my identical twin started licensing his genetic code to make human burgers for people who wanted to see what cannibalism was like, I would feel wronged.
I’m using pretty charged examples here, but the point I’m trying to convey is that there are a lot of moral lenses to apply here, and there are defensible deontological prohibitions to be made. Perhaps under scrutiny they’d fall away but I don’t think it’s clear cut, or at least not yet.