 Like Kant, the new natural law account of marriage focuses on the permissible exercise of sexual attributes; following Aquinas, it emphasizes the goods of marriage, which new natural lawyers, notably John Finnis (cf. George 2000, Grisez 1993, Lee 2008), identify as reproduction and fides—roughly, marital friendship (see entry on The Natural Law Tradition in Ethics). Marriage is here taken to be the institution uniquely apt for conceiving and rearing children by securing the participation of both parents in an ongoing union. The thought is that there is a distinctive marital good related to sexual capacities, consisting in procreation and fides, and realizable only in marriage. Within marriage, sex may be engaged in for the sake of the marital good. Marital sex need not result in conception to be permissible; it is enough that it is open towards procreation and expresses fides. The view does not entail that it is wrong to take pleasure in sex, for this can be part of the marital good.