 The notion of self-ownership gives rise to certain puzzles though. Ownership seems to (a) involve two metaphysically distinct entities, the owned (my wristwatch) and the owner (me), and (b), an act or event by which one acquires a property right in thing owned. It is not obvious how to make sense of either of these facts in the case of self-ownership or ownership of one’s body. While we can give away our bodies (donating a kidney, for example, or willing that our corpses be used for scientific research), our coming to own our bodies is harder to grasp. We did not, after all, create our own bodies, purchase them, etc. And while it may be true that we come to own our bodies because they are a gift from others (God or our biological parents), this seems to require that there already exist some non-embodied self to serve as the recipient of this gift. Self-ownership might therefore seem to require a controversial dualistic metaphysics of the self, at odds with a naturalistic philosophical perspective wherein we are essentially embodied beings. (Cholbi 2011, 84–86) Perhaps self-ownership is a metaphor meant to capture a similar property-like set of rights we have toward our bodies,rights that allow us to exercise property-like control or authority over our bodies. (Kluge 1975, 119) Finally, a right to suicide rooted in a putative right of self-ownership would not be unlimited. For uses of one’s property, including its destruction, can be harmful to others. Thus, even on the assumption that we do own our own bodies, we may be morally required to refrain from suicide when and because the destruction of our bodies harms others. (See  section 3.5  for arguments concerning duties to others.)