 An essential feature of the intellective soul is its natural desire and inclination (appetitus et inclinatio naturalis) to be united to a body capable of sensation (as it “hates” being separated from it; DOS 358). The intellective soul can exist without the body, but it is not created to exist without it, as it has, on the contrary, a natural inclination to be united with it. It is this ‘unibility’ that differentiates it from the angelic intellective soul (in the same way as the human body is differentiated from the bodies of other animals; QLIIS 7, 26). In Kilwardby’s own words, “the [human] soul is born to move and to perfect the body, and in this way it differs from an angel” (see also QLIIS 6; in this he follows Bonaventure). The intellective soul is the specific (completive) difference in both, but it differs in species: whereas the human intellective soul is created to be united with a body, the angelic intellective soul is non-united with a body (QLIIS 6, 23–24; 7, 26). This unibility (unibilitas) or aptitude to be united with the body is not an accidental feature but something essential to the human intellective soul (QLIIS 7, 27).