 A key notion in Maritain’s moral philosophy is that of human freedom. He says that the ‘end’ of humanity is to be free but, by ‘freedom’, he does not mean license or pure rational autonomy, but the realisation of the human person in accord with his or her nature—specifically, the achievement of moral and spiritual perfection. Maritain’s moral philosophy, then, cannot be considered independently of his analysis of human nature. Maritain distinguishes between the human being as an individual and as a person. Human beings are ‘individuals’ who are related to a common, social order of which they are parts. But they are also persons. The person is a ‘whole’, is an object of dignity, “must be treated as an end” (Les droits de l’homme, 1942 [1943: 84]), and has a transcendent destiny. In both the material and the spiritual order, however, human beings participate in a common good (see D’Souza 2011). One is an individual in virtue of being a material being; one is a person so far as one is capable of intellectual activity and freedom. Still, while distinct, both elements are equally necessary to being a human being. It is in virtue of their individuality that human beings have obligations to the social order, but it is in virtue of their personality that they cannot be subordinated to that order. Moreover, it is through free choice and action that a person defines himself (see Toromczak 2008). Maritain’s emphasis on the value of the human person has been described as a form of personalism, which he saw as a via media between individualism and socialism.