 A final rationale for informed consent requirements is the need to protect patients’ sense of personal integrity. One reason offered for keeping surrogate pregnancy contracts non-enforceable is the need to maintain surrogate carriers’ sense of personhood by never coercively taking babies away (Radin 1983, e.g., 960). A similar rationale may be thought to justify informed consent in general, and to reflect our special relation to our bodies. As Gerald Dworkin put a slightly different point, “one’s body is irreplaceable and inescapable. If my architect doesn’t listen to me and this results in a house I do not like, I can always move. I cannot move from my body.” (Dworkin 1988, 113). By one interpretation, personal integrity underlies self-ownership norms. What it requires is, in Ronald Dworkin’s words, “a prophylactic line that comes close to making the body inviolate” (Dworkin 1983, 39). However, personal integrity may instead give rise to a normative continuum, on which the outer line of the body is only one stop. Touching someone’s cheek without his informed consent is hardly as bad as touching more sensitive areas of his body without his informed consent. The continuum may also extend outside the body. As Judith Thomson points out, it is a greater transgression to touch an unwilling person’s body than to touch his shoes, yet a small transgression exists, even when he is not wearing them (Thomson 1990, 207–8). It also matters how and why these areas are touched. Such continua may be thought to track the typical degree of injury to personal integrity.