These are some intuitions people often have:

You are not required to save a random person, but you are definitely not allowed to kill one
You are not required to create a person, but you are definitely not allowed to kill one
You are not required to create a happy person, but you are definitely not allowed to create a miserable one
You are not required to help a random person who will be in a dire situation otherwise, but you are definitely not allowed to put someone in a dire situation
You are not required to save a person in front of a runaway train, but you are definitely not allowed to push someone in front of a train. By extension, you are not required to save five people in front of a runaway train, and if you have to push someone in front of the train to do it, then you are not allowed.

Here are some more:

You are not strongly required to give me your bread, but you are not allowed to take mine
You are not strongly required to lend me your car, but you are not allowed to unilaterally borrow mine
You are not strongly required to send me money, but you are not allowed to take mine

The former are ethical intuitions. The latter are implications of a basic system of property rights. Yet they seem very similar. The ethical intuitions seem to just be property rights as applied to lives and welfare. Your life is your property. I’m not allowed to take it, but I’m not obliged to give it to you if you don’t by default have it. Your welfare is your property. I’m not allowed to lessen what you have, but I don’t have to give you more of it.

My guess is that these ethical asymmetries—which are confusing, because they defy consequentialism—are part of the mental equipment we have for upholding property rights.

In particular these well-known asymmetries seem to be explained well by property rights:

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