 Girgis et al. might reject Corvino’s view on the ground that it rests on mere psychological considerations related to such matters as how secure individuals feel and how likely they are to end a relationship if it is sexually open, whereas their view rests on a priori principles concerning objective human goods. However, Corvino can respond that his understanding of marriage invokes human goods that are no less objective than Girgis’s “comprehensive union.” Additionally, Corvino might note that, even assuming that heterosexual intercourse unites male and female partners, his argument proceeds without recourse to such contestable claims as the quasi-metaphysical thesis that such intercourse between married partners is “the highest” form of bodily unity and that other sorts of sexual activity are a “mere” touching or interlocking of bodily parts.