 Thomas follows the lines sketched by his former teacher, and transforms the nature of Aristotelian ethics into a moral doctrine that is more easily aligned with Christian moral theology. Albert and Thomas were not content with the unspecified nature of the principles of the moral syllogism as described by Aristotle. They left the formal structure of the Aristotelian moral act the same, but altered the content by adding the specific formulations of the fundamental principles of natural law that direct all action toward the human good. The moral agent is no longer free to determine from the observation of customs and practices the principles of actions that direct the practical syllogism. The precepts of natural law, which are recognized through the natural power (Albert), or the natural habit (Thomas), of synderesis, ensure a universally binding code of conduct. Prudence becomes a mechanism whereby one deduces specific actions from determined laws. The science of morality becomes closer to speculative theory because of the unerring process of determining singular decisions from universal commands. The Franciscan critics of the intellectualism of the Dominican commentators on Aristotle emphasized the volitional nature of the will’s desire for goodness. Despite their agreement that all human moral actions lead ultimately to union with God, the commentators differ upon the natural moral means by which such a union is caused.