  Of course, given that we still think great imprudence is wrong, how  might we criticize it if we made these revisions to our practices?  One way to do so would be to recognize that, since my MLS would  really be more like a different person than me, he should be treated  as such, i.e., how I treat him should now fall under the rubric of  morality, and insofar as it is wrong to harm others without  their consent, it would be wrong for me to harm him as well. Great  imprudence like this, in other words, would be immoral  (Parfit 1984, 318–320).