 Like Thomas Aquinas and Giles of Rome, Paul maintains that there is a real distinction between the soul and its faculties, but, in opposition to them, he holds that there is only a formal distinction (ratione et definitione) between the faculties themselves (SN, p. v, ch. 4, fol. 68ra-b). Whereas the faculties of the cogitative soul depend on bodily organs for their operations, the faculties of the intellective soul, i.e. the active intellect, the passive intellect, and the will, are independent, even though in the state of union with the body they need sensation for exercising their powers, and no act of sensation can be produced without the concurrence of the body (SN, p. v, ch. 10, fols. 71va-72ra.). Besides the vegetative faculty (which regulates nutrition, growth, and reproduction) and the power of locomotion, the faculties of the cogitative soul are the following: the five exterior senses, the general sense (sensus communis), the fantasy (phantasia), the vis aestimativa (or cogitativa properly so called), and the memory. Against Avicenna, Paul explicitly denies that there is a fifth internal sense, the imagination, since he thinks that its presumed operations are the same as those of the fantasy (SN, p. v, ch. 30, fol. 84ra). The general sense distinguishes and collates the data of the special exterior senses. The fantasy conserves the species apprehended by senses and freely combines them together to produce figments. The cogitativa recognizes those properties of things which cannot be perceived through the senses, like, for example, that something is useful for a certain purpose, or friendly, or unfriendly. The memory is the ‘warehouse’ where all the species are stored, so that the cogitative soul can perform its tasks even without the presence of any material object (see SN, p. v, ch. 30, fol. 84ra-va).