 Even though the intellect moves the will by presenting the object to be desired, the will itself has a natural inclination toward the good. The ultimate human end, or supreme good, is beatitude, the perfect, all-encompassing human good. Such a supreme good could never be perceived by practical reason as evil. (S. th. I–II, 13, 6 &amp; 10, 2 ad 3; Super ethica, VI, 17, p. 497). The determination of the human end as beatitude says very little about the first principles of practical reason upon which specific moral judgments should be based. When the will desires, it seems to want more specific objects than the vague longing for beatitude. Thomas and Albert specify their theory of volition by means of the doctrines of natural law, synderesis, and prudence.