But let us leave behind the question of whether one argues from a philosophical hole or a philosophical hill in choosing as one's first premise a right against punishment as opposed to a right that matches one's legal liberty to one's moral liberty.
In such "moral ties," it is plausible to think that one is at moral liberty to choose because no choice is better or worse than its alternatives.
Rule-consequentialism therefore holds out the possibility that one may be at moral liberty to do acts that fail to maximize good consequences.
Henriot points out in the Conclusion that Chinese prostitution sheds little light on the question of sexuality, largely because of the paradox in which Chinese men "enjoyed a degree of moral liberty
that had no equivalent in JudeoChristian culture" while "sexuality in China remained a taboo subject that was routinely passed over in various writings on prostitution" (pp.