 The basic human goods which first practical principles identify and direct us to are identified by Aquinas as (i) life, (ii) “marriage between man and woman and bringing up of children [coniunctio maris et feminae et educatio liberorum]” (not at all reducible to “procreation”), (iii) knowledge, (iv) living in fellowship (societas and amicitia) with others, (v) practical reasonableness (bonum rationis) itself, and (vi) knowing and relating appropriately to the transcendent cause of all being, value, normativity and efficacious action (ST I-II q. 94 aa. 2 &amp; 3). His lists are always explicitly open-ended. They sketch the outlines and elements of the flourishing of the human persons in whom they can be actualized. Even complete fulfillment – the beatitudo perfecta that Aquinas places firmly outside our natural capacities and this mortal life – could not be regarded as a further good, but rather as a synthesis and heightened actualization of these basic goods in the manner appropriate to a form of life free from both immaturity (and other incidents of procreation) and decay.