 Nevertheless, Aquinas’s use of the Aristotelian axiom, “human beings are naturally political animals” almost always takes it as asserting our social, not solitary, nature – our need for interpersonal relationships both for friendship and for such necessities as food, clothing, speech, and so forth. So the axiom should not be made to mean that Aquinas thinks there is a distinct basic inclination towards, or a distinct basic good, of political community, to put alongside the distinct basic good of marriage and family. He accepts that we are naturally parts of a political community, but also that we are more naturally conjugal than political (in the narrow sense), and that political community does not properly have the ultimacy it has for Aristotle. For Aquinas, political communities have been irrevocably relativized by the appropriateness for (in principle) everyone of belonging to the Church which is, in its own way, as complete [perfecta] a kind of community as any state.