 Many modern accounts of Aquinas’ theory of natural law give explanatory primacy to the naturalness of the inclinations (to live, to know, etc.) that correspond to these basic goods. But others regard this as a fundamental misunderstanding of Aquinas’ conception of will, and of the epistemological relationship between nature and reason. Will is for him intelligent response to intelligible good: one’s will is “in” one’s reason [voluntas in ratione]. He makes it very explicit both that human actions are rightly said to be natural (in the morally relevant sense of “natural”) when and because they are intelligent and reasonable (ST I-II q. 71 a. 2), and that there are inclinations which are natural, in the sense that they are commonly found or characterize some or even most individuals, yet are unnatural because lacking any intelligibly good object. So explanatory priority must be accorded to the basic human goods themselves, and to the self-evident desirability which makes each of them the object of an inclination in the will of anyone sufficiently intelligent and mature to understand their goodness (that is, the way they make human beings more fulfilled, more “perfect” [complete]). An inclination of that kind is relevant in practical reason because its object is desirable, and desirable because it would contribute to anyone’s flourishing. To say this is not to say that our natural inclinations to what contributes to our flourishing are mere accident or happenstance.