 Against the notion that it is obvious that moral goodness is a pure perfection, it is worth noting that many accounts by which moral norms are allegedly explained in a non-debunking way make reference to features specific to human life, or at least the life of beings similar to humans in important ways. Humeans, for example, appeal to the structure of human sentiments; Hobbesians, to rough equality and mutual vulnerability; Aristotelians, to the conditions for the flourishing specific to our kind. None of these accounts is designed at all to explain why moral norms of the familiar welfare-oriented sort would be applicable to the absolutely perfect being, and thus give some reason to think that moral goodness is a pure perfection. This is not to deny that there are some views that would make a better case for moral goodness as pure perfection. If the value to which agents morally respond is intrinsic value, good in itself and giving reasons for action to all agents capable of recognizing and being motivated by it (see, for example, Davison 2012, p. 12), then we could see why moral goodness would be a pure perfection. This would require the working out, defense, and commitment to that particular conception of intrinsic value, one that some theists would take to be in tension with theism itself. (Anselm’s own view denies that anything could be good in itself other than God (Anselm, Monologion, I, 14); see also Murphy 2011, pp. 61–68.) Kant’s view was that moral norms would have to apply to all rational beings (Groundwork 4: 408), but this thesis is more announced than argued for. At any rate, the key point is that actual theories of moral norms on the ground are not of one voice about whether moral norms appropriately apply to even the absolutely perfect being, and this gives support to the view that it is an open question whether moral goodness is a pure perfection (Murphy 2017, 2019a, 2019b).