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As John Austin describes the project, conceptual jurisprudence seeks "the essence or nature which is common to all laws that are properly so called" (Austin 1995, 11).
One can deny natural law theory of law but hold a natural law theory of morality.
John Austin, the most influential of the early legal positivists, for example, denied the Overlap Thesis but held something that resembles a natural law ethical theory.
The second thesis constituting the core of natural law moral theory is the claim that standards of morality are in some sense derived from, or entailed by, the nature of the world and the nature of human beings. Thomas Aquinas, for example, identifies the rational nature of human beings as that which defines moral law: "the rule and measure of human acts is the reason, which is the first principle of human acts" (Aquinas, ST I-II, Q.90, A. On this common view, since human beings are by nature rational beings, it is morally appropriate that they should behave in a way that conforms to their rational nature.
Thus, Aquinas derives the moral law from the nature of human beings (thus, "natural law").
Lastly, Ronald Dworkin’s theory is a response and critique of legal positivism.
All of these theories subscribe to one or more basic tenets of natural law legal theory and are important to its development and influence.
On the one hand the standard of right and wrong, on the other the chain of causes and effects, are fastened to their throne" (Bentham 1948, 1).
Thus, a commitment to natural law theory of morality is consistent with the denial of natural law theory of law.
The idea that the concepts of law and morality intersect in some way is called the Overlap Thesis.
As an empirical matter, many natural law moral theorists are also natural law legal theorists, but the two theories, strictly speaking, are logically independent.