  All five kinds of goodness are natural properties. Being good for use in \(\phi\)-ing is a matter of being such as to facilitate \(\phi\)-ing in a way conducive to the wants that people typically seek to satisfy when \(\phi\)-ing. Being good at \(\phi\)-ing is a matter of being capable of \(\phi\)-ing in the way that people who want to \(\phi\) typically want to \(\phi\) (Thomson 1996, 134–137). Thomson acknowledges that enjoyment is a little tricky: some people enjoy what is not good (example: Koolaid ), so a role must be given to expertise, which can be hard to characterize (Thomson 1996, 138–140). The beneficial can also be complicated. It is easy enough to account for with such things as carpets. What is good for a carpet is what conduces to its being in the condition that people who want carpets typically want their carpets to be in (Thomson 1996, 141). In the case of plants and lower animals, what is good for them is what conduces to health, and health is whatever conduces to their being in a condition to do what they were designed by nature to do (Thomson 2001, 56–57). What is good for a person is the trickiest case. It’s not straightforwardly what conduces to health, as something may be good for someone for reasons that have little to do with health (example: going to law school [Thomson 2001, 55]). Nor is it a matter of conducing to what one most wants (example: I might most want to smoke 60 cigarettes a day [Thomson 2001, 54]). So she thinks the truth is some form of compromise between the want story and the health story (Thomson 2001, 55–56). And moral goodness is a matter of having character traits that promote these other kinds of goodness (particularly by being beneficial).