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After all, the best arguments for a happy heavenly afterlife presuppose the existence of God, and if God exists, then he presumably has to have a good reason why he does not send us all directly to heaven. The third response to the afterlife objection is that, plainly, a healthy normal human adult is seriously harmed by being made unconscious for the rest of his or her life, and if a particular afterlife hypothesis is to be plausible, its defender needs to make it compatible with this intuition.

Killing me now is a paradigmatic crime-with-a-victim, the victim being me. What would make killing me now wrong is the harm it would do to me: it would deprive me, who am juridically innocent, of life, indeed of the rest of my life. Now, consider the hypothetical killing of the fetus that I once was. This killing would have exactly the same victim as killing me now would. Moreover, the harm inflicted on the victim would have been strictly greater, in the sense that any harm inflicted on me by killing me now would likewise have been inflicted on me by killing me when I was a child.

Why abortion is immoral. The Journal of Philosophy 86: 138–202. Marquis, D. 2001. Deprivations, futures and the wrongness of killing. Journal of Medical Ethics 27(6): 363–369. McInerney, Peter K. 1990. Does a fetus already have a future-like-ours? Journal of Philosophy 87(5): 264–268. McMahan, Jeff. 2003. The ethics of killing: Problems at the margins of life. New York, NY: Oxford University Press. Nagel, Thomas. 1974. What is it like to be a bat? Philosophical Review 83(4): 435–450. Napier, Stephen.

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