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(59) While a much more extensive case could be made that an authentically Thomistic ethics will be one of right reason and virtue consistent with natural law, (60) and while both approaches discussed above (naturalistic and NNLT) count Aquinas as their primary authority and thus could be reworked to reflect a Thomistic emphasis on virtue, neither analyzes the morality of contraception in terms of virtue.
As this is not possible here, I simply note how Salzman and Lawler (Sexual Person 68-71) criticize the NNLT of Grisez et al.
(58) I refer, of course, to the previously mentioned NNLT theory of Grisez et al.
(1.) I am grateful to Samuel Gregg for a number of clarifications in this section's characterization of NNLT.
(21) It is worth noting also that S/L misreport the argument presented by NNLT when they describe it as saying: "Since there can be no act of a reproductive kind between a male-male or female-female couple, homosexual acts are unnatural.
In addition to the arguments presented above and in CSE, even though NNLT denies it, (25) Gaudium et spes introduced a new sexual anthropology by removing the hierarchy of the ends of marriage, the procreative and the unitive.
"In the former, what the husband and wife do is the same kind of behavior that, given other conditions extrinsic to this behavior, could result in procreation." (58) John Finnis, another NNLT representative, echoes that judgment in different language.
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