  Both of the extreme views are implausible. Imagine conferring an enhanced moral status on an individual, and then ensuring that it lives a life in which it receives much better treatment than it would have gotten otherwise and in which it is given everything it is owed in virtue of that enhanced moral status. It is hard to see how this outcome could be objectionable from the individual’s perspective, as implied by the No-Enhancing View. Nor does such research seem objectionable from the perspective of others. It might be objected, for example, that bringing new individuals into existence that have the (previously) distinctive moral status of normal human adults somehow lessens the value of that status for extant humans, as expanding membership in an exclusive club might lessen its value to its already existing members. That objection, however, is belied by the fact that every time people reproduce, they engage in just such an activity, and they produce far more individuals with human moral status than would ever be produced by chimeric research. Another objection might be that the extension of human moral status to “lesser animals” somehow diminishes the value of that status for humans, as extending a university diploma to those who do not deserve it lessens the value of that diploma for those who do. If, however, a transplant truly has enhanced the moral status of the chimeric research subject, then in whatever sense we humans “deserve” our special status, it now does as well, and so the value placed on human moral status will not be lessened.