I've rarely heard someone make the counter-point that a fetus is technically half "you", which really does fundamentally change the violinist example. The viol

I've rarely heard someone make the counter-point that a fetus is technically half "you", which really does fundamentally change the violinist example. The violinist experiment does have a lot of holes it it, but I think that one in particular almost turns it on its head, particularly because it circumvents the crux of the problem around consent (which I think is at the core of the problem). It would seem you would have to change the thought experiment to have the violinist actually be related to you (say a sibling). Now, would a person feel _as_ upset that they had to allow their sibling to use their kidneys for nine months in order to stay alive? That really changes it.