 These views of memory and will are not necessarily inconsistent with Condillac’s sensationism, his repeated claims to derive all the mind’s capacities from the operation of sensation notwithstanding. There are stronger and weaker ways of understanding Condillac’s sensationism. On the stronger understanding, Condillac meant to say that sensation produces all of the other capacities of the soul. On the weaker understanding, he only meant to say that sensation instructs us in the proper employment of our capacities. The weaker reading is compatible with allowing original, irreducible powers of memory and free choice, provided that we take those powers to be ones that we do not at first know how to effectively direct or employ. The stronger reading attributes an absolutely rigorous empiricism to Condillac — one that does not admit that the mind is endowed with any innate abilities. It is not clear what Condillac would have had to gain by insisting on such a rigorous empiricism. Locke’s rejection of innate ideas and innate principles was bound up with a reaction to unquestioned authority and a demand that all knowledge claims be demonstrable by appeal to common experience. But allowing that we possess innate cognitive capacities and innate conative abilities does not interfere with this demand, particularly if we stress, as the weak reading does, that we need to learn how to employ these capacities and abilities, and that experience serves as our best and only true teacher. The pedagogical and methodological conclusions that Condillac most wanted to draw still follow from that qualification, without having to invoke the strong reading.