Stanford sinologist David Shepherd Nivison , in The Cambridge History of Ancient China , writes that the moral goods of Mohism "are interrelated: more basic wealth, then more reproduction; more people, then more production and wealth ... if people have plenty, they would be good, filial, kind, and so on unproblematically."  The Mohists believed that morality is based on "promoting the benefit of all under heaven and eliminating harm to all under heaven". In contrast to Bentham's views, state consequentialism is not utilitarian because it is not hedonistic or individualistic. The importance of outcomes that are good for the community outweigh the importance of individual pleasure and pain. 
Additionally, bioethics has been condemned for its lack of diversity in thought, particularly with regards to race. Even as the field has grown to include the areas of public opinion, policymaking, and medical decisions, little to no academic writing has been authored concerning the intersection between race- especially the cultural values imbued in that construct- and bioethical literature. John Hoberman illustrates this in a 2016 critique, in which he points out that bioethicists have been traditionally resistant to expanding their discourse to include sociological and historically relevant applications.  Central to this is the notion of white normativity , which establishes the dominance of white hegemonic structures in bioethical academia  and tends to reinforce existing biases.
This article has raised a lot of questions, but has not attempted to provide set answers. That’s because, ultimately, the answer to the question “Is it ethical?” must be answered by each individual IT professional. Unlike older, more established professions such as medicine and law, most ethical issues that IT and security professionals confront have not been codified into law, nor is there a standard mandatory oversight body (such as the national or state medical association or bar association) that has established a detailed code of ethics.