 The distinctive property of the individual as such is precisely this actual existence (actualis exsistentia: QLIIS 17, 65; QLIII1S 9, 39). Kilwardby rejects the view that individuals have an essence in addition to the form of the species: there are no individual forms, only individuated forms. Otherwise, he argues, the essence of the individual would be distinct from the essence of the universal, and each individual would be made of two essences (Lewry 1978, 246). The individual has only matter in addition to the  species.[10]  What Kilwardby means is that the individuated form of the species is accidental to the species because a particular instantiation is irrelevant to the species—even if it is essential to the individual as such—as there would be no individual without a form of the species (QLIIS 17, 65). This idea is the basis of Kilwardby’s moderate realism of universals and his doctrine of the plurality of substantial forms: universal forms—genera and species—exist in individual things as their constituents, but as such (that is, as forms existing in individual things) they are not universal forms but individuated and individuating forms. As universal forms, they exist in the intellect only, by abstraction from the individuals that instantiate them. There is in the world outside the mind no universal human being aside from individual human beings.