 To say that one has a negative right against being harmed is to say that it is (at least, prima facie) wrong to harm one unless one wishes to be harmed. It is crucial that we add the phrase “unless one wishes to be harmed”, since without it, the precedence of negative rights wouldn’t give the victim any special say about his own body, because it would be just as wrong to harm him even if he asked to be harmed, and it would be wrong for him to harm himself. So, the crucial thing is that the victim has some sort of a say about what happens to himself(i.e., others are morally bound to respect his wishes with respect to his body to a certain extent). Quinn’s claim is that if there is no extent to which someone’s wishes with respect to his body, etc. are to be respected, then we’ve completely done away with the idea of ownership of one’s body, etc. One person’s wishes about what happens to her body do often clash with someone else’s wishes about what happen to his. For example, Susan wishes to marry Paul, but Paul doesn’t wish to marry Susan. Morality obviously cannot give all such wishes precedence. So, we need to give some subset of them precedence. Quinn argues that we cannot give positive rights precedence over negative rights without  incoherence.[16]  And, hence, he concludes that we must give negative rights precedence over positive rights.