 The dictates of natural law have a direct bearing on the attainment of human fulfillment. Despite an overly optimistic view of how Aristotelian happiness leads to eternal beatitude, R. McInerny (p. 34) recognizes the connection between natural law and the goal of human life: “Of course natural law cannot be discussed without presupposing what was said earlier about the ultimate end. The precepts of natural law have to do precisely with the end. In its proper sense, a precept is command to do precisely what will lead to an end.” McInerny views the Aristotelian admonition to regard beatitude as possible only insofar as it pertains to human beings to be an admission that the ideal of happiness can only be imperfectly attained in this life. This statement allows for Thomas to subsume what Aristotle had to say of the good life into a richer vision of the ultimate goal that overcomes the vicissitudes of life (McInerny, p. 33). This interpretation is common among those who wish to see an orderly progression from the life of virtue to perfect beatitude, but Thomas’ position is more complex. Thomas’s comments on Aristotle’s text rightly distinguishes between happiness in its essential activity and a type of earthly beatitude that includes the benefits of good fortune. On Aristotle’s own position concerning human moral perfection Thomas claims that the Philosopher left the question of eternal bliss open because he did not deem it entirely within the sphere of philosophy. The role of prudence in the production of human happiness becomes more restricted in Thomas’ theory than it does in Aristotle’s ethics, since the prudential person must follow the logical progression from the principles of natural law to the deduction of specific actions. The freedom of the practically wise person to chose a life with elements from practical and theoretical activities is restricted by the obligation to pursue the precepts of eternal law (Celano, 2007).