What moral implications does this fact have, according to you? — baker
:pray: :rofl:A preacher doesn't make arguments. I make arguments. — Bartricks
You think this is a justification for doing for unnecessarily putting people in harms way? And you can reference by what I mean by unnecessary.. but I'll give you it again..sufferers can thrive — 180 Proof
those already born — 180 Proof
compelled by their (socio)biology — 180 Proof
Tell me what you think warrants ethical concern.
To my mind, only an ACTUAL sufferer warrants ethical concern. — 180 Proof
I don't see why either if what you mean by "a person" is an existing person.If you know at time X present, a person does not suffer Y, and at time X1 in the future, a person will suffer Y, I do not see why ethical concerns don't count for X1 in the future. — schopenhauer1
I don't see why either if what you mean by "a person" is an actual person. — 180 Proof
So not an actual person. No moral concern. No moral justification for antinatalism. Thanks, schop1. :up: — 180 Proof
However, if they will experience harms that must be prevented, they can also experience positives. I don't wish to start a train of repetition, so I shall stop here. I hope that you and the others here have been doing well. — DA671
Forgiveness should be sought for inflicting harms. However, it can also be sought for removing/preventing all positives. — DA671
So there is not now an existing person who warrants moral concern, but only some hypothetical / imaginary – inexistent – person like e.g. Frodo Baggins. :roll:There will be an actual person. — schopenhauer1
So there is not now an actual person who warrants moral concern, but only some hypothetical / imaginary – nonactual – person like e.g. Frodo Baggins. :roll: — 180 Proof
Already refuted that idea. There is a difference between something never being able to happen, and something that can definitely happen. — schopenhauer1
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