Sorry, but you said conscious and a sleeping person has no consciousness do they....ie: if you shoot them whilst they sleep they do not suffer, which is what you were speaking of when you say speak of something "doing the suffering".
If we could hypothetically ensure that there was no suffering, and
if we could hypothetically ensure that no other conscious beings would suffer because of my death (such as sorrow from friends and family), then no, there would be nothing wrong with it. It would still probably not be justifiable if you actually had
no reason to do it because it's likely that my existence would bring more positive into the world than negative, but that isn't really a strong reason. To answer your question's intent, if the two above conditions were met, then the vast majority of the moral wrong that comes from killing would disappear.
You were saying that it was not wrong to kill a being that has no consciousness.
You are not conscious when you are asleep, so I was pointing out how by what you said you should have no objections to shooting sleeping people (as they are not conscious)
You gave this response to my point number two, which was only referring to your use of the word "crime." Crimes relate to the law, not morality. I was only pointing out that we aren't discussing whether the killing would be criminal or not.
Actually, neuroscience remains baffled by consciousness and there is no strong evidence that a tree is not conscious. It does, after all, respond to its environment.
I think you are being fluid in your use of the term 'conscious' in order to support your own view (that abortion is acceptable).
No, neuroscience is not "baffled by consciousness." There are tons of unanswered questions, but it's generally accepted that the claustrum is responsible for consciousness activation. All mammals have a claustrum, and strong arguments have been made that non-mammals such as fish have functionally equivalent structures.
Responding to one's environment, or nociception, is not sufficient for consciousness. My thermostat responds to its environment. Again, the tree was just an example, however. It isn't necessary for any part of my argument. If you don't like the tree example, imagine a car tire. I presume you don't think it's possible that car tires are conscious.
My definition of consciousness has been the same since the beginning. I am referring to the qualitative, subjective quality that exists when an organism has a capacity for experience. There is something it is like to be such an organism.