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You're analyzing it using utilitarianism containing the very flaw I pointed out.
The harm is caused by the Mona Lisa being destroyed. Telling people makes them aware of the harm. The fact that people are more upset when they know of it than when they don't doesn't mean that letting them know about it caused the harm, and counting it as though it did is a flaw in utilitarianism.
How?
I'm confused as to what actual loss is sustained by the burning of the Mona Lisa vs. some piece of random art that was not world famous.
Because the main reason the Mona Lisa is important is because of it's fame/notoriety to other people.
And that fame/notoriety isn't diminished by it's destruction.
People value the existence of the Mona Lisa. Destroying it destroys something which people value.
It is a flaw in utilitarianism that utilitarianism fails to count people's preferences being frustrated as a loss when they don't know that their preferences have been frustrated.
It's not a flaw so much so as utilitarianism never claiming to provide omniscience.
If there are deontologists keenly feeling a disturbance in the Force, as a billion art aficionados cry out in pain, then I've yet to meet them.
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Unless I'm mistaken you're directly invoking a utilitarian argument for why the Mona Lisa has value.
Because people could, in theory, value the copy of the Mona Lisa just as much as the original... if they don't know it is a copy.
Else, from whence could the value come?
If the value is based on the fact that people value it, this gets to my point that replacing it with a copy prevents the actual harm in question.
You seem to be tying the whole situation to how much 'good' people experience due to the existence of the Mona Lisa, and that sounds like Utilitarianism to me.
Deontology would be "It is bad to destroy rare works of art in all cases."
Virtue Ethics would be something like "Good people don't destroy cultural artifacts."
Your ethical basis is, what?
The "they don't know if it's a copy" part is where utilitarianism breaks down. Utilitarianism can't handle situations where people want X, but falsely believe that X. According to utilitarianism, making them falsely believe X is just as good as X being true.
If the Mona Lisa has been destroyed, the belief "the Mona Lisa exists" is a false belief, and the "benefit" from that false belief shouldn't count as benefit. (And taking away the "benefit" shouldn't count as harm.) Utilitarianism would count it.
Unless there would be an immense amount of disutility created from either people believing X, or from them eventually finding out X is false.
I think there are situations where lies are harmless, even if later discovered.
The utilitarian calculation need not rest on the assumption that the lie will remain intact indefinitely.
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