John Paul II develops a personalist norm: every person must be treated as an end in themselves and never merely as a means to another's ends. In the context of love and sexual ethics, this norm demands that interpersonal relationships—especially intimate ones—be ordered to the integral good of the persons involved (bodily, emotional, spiritual), not reduced to utility, pleasure, or biological function.
John Paul II’s approach presumes a particular metaphysical anthropology (unity of body and soul, teleology). Its persuasive force depends on acceptance of that anthropology; critics may argue it relies too heavily on theological premises or undervalues sexual autonomy.
Why? Because if the relationship is not permanent
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John Paul II develops a personalist norm: every person must be treated as an end in themselves and never merely as a means to another's ends. In the context of love and sexual ethics, this norm demands that interpersonal relationships—especially intimate ones—be ordered to the integral good of the persons involved (bodily, emotional, spiritual), not reduced to utility, pleasure, or biological function.
John Paul II’s approach presumes a particular metaphysical anthropology (unity of body and soul, teleology). Its persuasive force depends on acceptance of that anthropology; critics may argue it relies too heavily on theological premises or undervalues sexual autonomy.
Why? Because if the relationship is not permanent
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