 This article will take for granted the importance of situating reflection on perfect goodness within philosophical theology. But it should be noted that one need not proceed in this way. One might instead attempt to reflect on the character of perfect goodness in a way that entirely abstracts from theological concerns, or indeed any concerns about the particular being by whom, or by which, perfect goodness is realized (McGinn 1992; Conee 1994). But typically such reflection focuses specifically on perfect goodness as realized in God, a being that exhibits not only perfect goodness, but every other perfection as well. One might also wonder whether there is any such thing as a general standard for perfect goodness; perhaps perfect goodness is kind-relative, such that there is nothing that privileges the question of what counts as perfect goodness for God over the question of what counts as perfect goodness for humans, or angels, or Martians, or any other particular type of rational being. (Indeed, one might go further, asking why we should privilege the goodness of rational beings over that of hedgehogs, movies, or landscapes.) But this article will take the perfect goodness of God as privileged, and will treat as a crucial difficulty for some conception of perfect goodness that it cannot be exemplified with other features that an absolutely perfect being would have to exemplify.