 To attribute rights to dead people may seem unproblematic if we assume that people continue to exist after their physical death and that they may be affected by (and affect) events of this world. These assumptions about the ontological status of previously living people are, however, at least as controversial as their converse (see Mulgan 1999: 54–55). Assuming that dead people cannot be bearers of interests or rights and thus that those presently alive can neither harm nor wrong dead people, Joel Feinberg and others have discussed two alternative interpretations of posthumous harm (Boonin 2019). Both positions are compatible with the hypothesis that 