 According to Aristotle in the De anima,“ the soul is in a sense all things.” James wants to infer from this that all things must somehow preexist in the soul “by a certain conformity and resemblance.” (Quodl. I, q. 7, p. 91, 403). James distinguished between three sorts of conformity: the conformity between the sense and the sensibles, that between the intellect and intelligibles, and that between the will and appetibles. He thus believed that all sensibles must preexist in the sense-power, all intelligibles in the intellective power, and all “appetibles” in the appetitive power, i.e., the will. They do not preexist in their fully actualized state, of course; but nor do they preexist as purely indeterminate capacities: James holds that they preexist as “incomplete actualities,” innate and permanent qualities of the soul tending toward their actualization. Borrowing from Simplicius’ commentary on Aristotle’s Categories, James described a power of the soul as a “general (communis) aptitude (aptitudo) or a fitness (idoneitas) with respect to the complete act” (Quodl. I, q. 7, p. 92, 421) that is divided into further specific “fitnesses” (speciales idoneitates), “following the diversity of objects” of that power. For instance, intellect is a general idoneitas that is subdivided in specific idoneitates “following the diversity” of intelligibles. Despite what the phrase “following the diversity” would have us believe, James did not assert that the division of fitnesses in the soul exactly mapped the division of kinds of objects. Though he was clearly committed to some correspondence between the two, he believed it was not possible in this life to know how far the division into specific “fitnesses” proceeded, and hence how many “fitnesses” there are in the soul. 