 Aquinas is unflinching in his insistence that our final end is our own happiness. But it has to be remembered that ‘happiness’ is just a generic label for the human activity that is ultimately best for us. And what is ultimately best for us is not the selfish pursuit of our own wellbeing, which is surely an ambition that would make anyone miserable. What we should seek, as we have seen already, is an understanding of the world and its Creator. This, again speaking teleologically, is what we were created to do. By pursuing this substantive goal, and actualizing our intellectual capacities to the utmost, we make ourselves as good as we can be, and we contribute to the universe as a whole’s being as good as it can be. How does such intellectual activity ground a theory of ethics? It does so because when we understand God and the created order, we understand why we should love God preeminently and why we should love our neighbor. But to see how these ideas get developed, we need to turn to his theory of the moral law. (For general discussions of Aquinas’s eudaimonistic framework see MacDonald 1991b; Bradley 1997; Kenny 1998; Osborne 2005; Stenberg 2016b.)