Good point. I think the main similarity derives from a specific understanding/definition of harm that holds that harming another is acting counter to another’s preferences, in some sense. In that way then, it’s similar to (the OP’s trouble in getting his interlocutors to understand) preferences being sustained after one’s death.
Hm. I think worrying about whether something can “harm” a dead person carries much more semantic baggage, so the key ideas will probably be different.
Good point. I think the main similarity derives from a specific understanding/definition of harm that holds that harming another is acting counter to another’s preferences, in some sense. In that way then, it’s similar to (the OP’s trouble in getting his interlocutors to understand) preferences being sustained after one’s death.