 Since he considers this principle, like the set of first principles mentioned in I-II q. 94 a. 2, to be self-evident (per se notum), he must regard the principle of love-of-neighbor-as-self not so much as an inference from, or even specification of, but rather a redescriptive summary of that set. This in turn suggests the further reflection that the first principles, and the goods (bona) to which they direct us, are transparent, so to speak, for the flesh-and-blood persons in whom they are and can be instantiated. Moreover, it may be thought that the primary moral principle of love of neighbor as oneself is another reason to doubt (despite appearances) the strategic role of eudemonism in his ethics. Aristotelianising interpretations of Aquinas’ ethics normally make central the notion of fulfillment, understood (it seems) as the fulfillment of the deliberating and acting person – to which the requirement of neighbor love does not have a perspicuous relationship. Grisez and others, on the other hand, take it that the role of fulfillment (eudaimonia, beatitudo) in ethical thought’s unfolding from the first principles of practical reason is best captured by a “master moral principle” close though perhaps not identical to Aquinas’s supreme moral principle: that all one’s acts of will be open to integral human fulfillment, that is to the fulfillment of all human persons and communities now and in future.