Wackenheim can be regarded both as intrinsically valuable as a person but also as instrumentally valuable as an object (specifically as a projectile). That is, there is no reason in principle why a friend of his could not both respect him as an ‘end’ and recognise the fact that his body is formed in a way which makes it instrumentally valuable to ‘dwarf throwers’. But could Wackenheim's friend actually use him as a projectile, whilst at the same time respecting the fact that he is a person or (in Kantian terms) an end-in-himself? It is the overall context of the relationship, along with other structural features of the situation, which determine whether he is appropriately respected. Surely this must be right, for it would be extraordinarily hard to argue plausibly that it is impossible, in all contexts, to use Wackenheim as a projectile whilst at the same time respecting his personhood. For what if he enjoys being thrown, gets paid for it, and freely and knowingly consents to it? If for these reasons—i.e., because I want to ensure that he derives pleasure and money, and am certain that it is what he really wants etc.—I throw him, then there seems no basis whatsoever for saying that I am failing to respect his personhood. For in such a case, I am (let us assume) deliberately giving him what he wants (and wants in a free, informed and otherwise autonomous way) and deliberately benefiting him. How can this be a failure to recognise his status as an ‘end’?