 (iii) The argument is treated by Aquinas’ commentary as yielding the conclusion that felicitas (human happiness or flourishing) consists in a complete life lived in accordance with reason and hence, by entailment, with virtue. But in the Summa Theologiae this is argued to be only an imperfect and incomplete felicitas, and the problematic character of such a concept is apparent from the Summa’s definition of felicitas (and synonymously beatitudo) as perfect good and complete satisfaction of all desires.