In the first counter-examples you make the assumption that people who are young are persons, in the sense that they are worth moral consideration. Some would maintain that children are not people, and thus any action regarding them cannot be considered moral/immoral. In other words, their consent does not matter as they are not ‘actors’. In that way Decius’ claim that all actors must consent would still be true, as you are the only actor in that scenario. I’d be curious to read about any justification you would cite for the treatment of children as moral actors.
However, that said, I find your second example to be more convincing, but I’d be interested to know how the nature of the unconsciousness might affect your view. Would someone in a vegetative state also be considered as a moral actor in your view (and thus should be saved)?
In the first counter-examples you make the assumption that people who are young are persons, in the sense that they are worth moral consideration. Some would maintain that children are not people, and thus any action regarding them cannot be considered moral/immoral. In other words, their consent does not matter as they are not ‘actors’. In that way Decius’ claim that all actors must consent would still be true, as you are the only actor in that scenario. I’d be curious to read about any justification you would cite for the treatment of children as moral actors.
However, that said, I find your second example to be more convincing, but I’d be interested to know how the nature of the unconsciousness might affect your view. Would someone in a vegetative state also be considered as a moral actor in your view (and thus should be saved)?